Swart ImmediateMagicPart2 Omer

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B. The Fifty Gates of Understanding There has been some mystical deliberation on the so-called “Fifty Gates of Understanding,”53  however more practical details regarding this interesting interesting topic are somewhat sparse, except for one very important procedure which I am wishing to address here. Whilst there are variant interpretations of the “Fifty Gates,” all are in agreement that they are traditionally associated with the seven weeks of “introspection and purification” between  Pesach (Passover) and Shavuot  (Feast  (Feast of Weeks). 54 Called the “Sefirat “Sefirat haOmer ” (Counting of the Sheaves [of wheat]), each week comprises a unique cycle of intensive psycho-spiritual self examination and adjustment of your personal being towards a mindful fulfilment of  the most ideal existence on this planet, i.e. relating Self (Centre) to lk ( Kol   Kol   —“All”), the “Whole “Whole of Creation” (Circumference). Curiously enough the  gematria   gematria  of the word lk ( Kol   Kol   —  “All”) is fifty [ k  k = 20 + l = 30 = 50]. In this regard Rabbi Joseph Gikatilla informed us that “the numerical sum of Kol  of Kol  is  is fifty, for all that is created came from the fifty gates of Binah of Binah (Understanding),  (Understanding), and the sign of all Creation is Kol  is Kol . The profound understanding of  this is in the essence of the verse ‘And God saw Kol  saw  Kol  (all)  (all) that He had done and behold it was very good’ (Genesis ( Genesis 1:31).” 1:31).”55 Of  course, as I have noted elsewhere, “there is no separation between the ‘Centre’ (you) and the ‘Circumference’ (your world), there is likewise no fundamental difference between the Eternal One and your Self, except in what could be termed, conditions of  consciousness.....the consciousness.....the ‘Centre’ and the ‘Circumference’ are ‘One.’ Everything is God. Everything is ynd) ( Adonai).”  Adonai).”56  Likewise Joseph Gikatilla told us that at times the Divine Name Adonai Name Adonai “is  “is

 Magical Mediation / Mediation / 29 referred to by the cognomen  Kol  (“All”),   (“All”), and the reason is that nothing is lacking from it; for all the emanations and a host of   blessings and the source of existence are contained in it, and it is called Kol  called Kol  because  because all is within it.” 57 Be that as it may, whilst the “Counting of the Omer ” is a standard practice worked annually amongst mainstream Jewish religionists,58 I cannot see any reason why the same methodology cannot be applied by anyone, Jew and gentile alike, for the purpose of mindfully working “magical self rectification.” It is in terms of  this greater application, that I am sharing the “Sefirat “ Sefirat ha-Omer ”  procedure which is, as noted, worked over a period of forty-nine days. Furthermore, whilst it is expected of every observant religious Jew to perform this procedure during a specific time  period in accordance with the Jewish religious calendar, i.e. i .e. the seven weeks commencing on the second day of Pesach of Pesach (Passover)  (Passover) and concluding fifty days later on Shavuot  (Festival  (Festival of Weeks), I equally cannot see any reason why anyone who wishes to do so, could not set up this cycle of serious self evaluation and unique adjustment of personal behaviour at any time, in accordance with  personal requirements requirements and the desire to do so. Readers might ask why we should actually need to undertake such an extensive “self rectification.” The reason  pertains to freeing ourselves from what is termed in traditional Kabbalah the forty-nine “Gates of Tum’a” Tum’a” (h)m+ —“impurity”) which causes kilkul  (lwqlq —“spiritual damage”), i.e. those factors within ourselves which corrupt, pollute, and defile us. This  pertains to the calamitous, enslaving, impeding “psycho-physical” qualities we allow in our “Self-centres,” and by means of which we rule ourselves (immediate circumference), and interact with the whole of existence (greater circumference). I call it the “do-youknow-who-I-am” existence of what my late mentor, William G. Gray, called the “Pseudo-Self.”59 I am sure some would understand this pertains to that which is called “sin,” and, whilst they would not be far off the mark, I would again remind readers that this term pertains to “wrongful behaviour which damages us by the doing in such a way, that we fail to achieve anything like the ‘Intention of God’ in ourselves for our period of incarnation. Therefore, in ‘falling short’ of the mark by so far, we hinder our progression toward ‘Perfection’ by that much. In sinning against ourselves, we sin against the ‘God-in-us’.”60

30 / 30 / The Book of Immediate Immediate Magic — Part Part 2 In my estimation, the Tum’ah  Tum’ah  (“Spiritual Impurities”) referred to here, indeed pertains to the “Pseudo-self,” the “egoic self,” which is built on qualities related exclusively to selfish  behaviour, i.e. self aggrandisement, greed, jealousy, anger, hate, intolerance, intimidation, abuse, self justification, etc. In this regard, my late mentor noted “the typical picture of a so-called ‘Selfish’ person is actually that of someone who is pushing his Pseudo-Selfhood deliberately into a state of artificial and apparent autonomy apart from his Individuality.”61 Hence the practice of  “Counting the Omer ” pertains to an evaluation of your real status as a human being incarnated in the flesh, and your interactive relationship with your fellow humankind, and, for that matter, everything existing on this planet. This period of serious and truthful introspection is also understood to purify the ymynp rw) (Or  (Or P’nimi —“Inner  —“Inner Light”). In terms of the Centre/Circumference Centre/Circumference approach which I addressed in this and the previous part of “The “ The Book of Immediate Magic,” Magic,”62 it should be understood that everyone is functioning within the framework set by two aspects of “Divine Light”— one aspect is “within” (centre), i.e. the mentioned Or P’nimi (“Inner P’nimi (“Inner Light”), the other is “without” (circumference) and titled Pyqm rw) (Or   Makif   — “Encompassing Light”). In this regard, Rabbi Ariel bar  Tzadok, quoting from “ Mesilot Chochmah,” Chochmah,”63 wrote [my italics] “Light is the essence and the inner soul that is within the vessels.  Now, these lights are divided into two aspects, these being the ‘inner light’ (Ohr (Ohr Penimi) Penimi) and the ‘surrounding light’ (Ohr ( Ohr Makif ). ).  Now, the light that gives life and radiates within withi n the ten sefirot, which are the vessels, has an aspect that is cloaked within the vessels, in the same way as the soul is within the varying organs of  the human body, giving them life and radiating within them from within.....Yet, there is a second (type of light) that is much stronger, which the vessels do not have the power to hold and contain within themselves. Thus this light remains outside [the vessels, surrounding them]. This then is the Ohr Makif . It surrounds the vessels and radiates upon them from the outside. This [division] of light is also true with regards to man  below......For all light, in each and every universe has these two aspects of Ohr Penimi, Penimi, the smaller light and Ohr Makif .” .”64

 Magical Mediation / 31 In summary, as mentioned elsewhere, Or P’nimi  is that  portion of “Divine Light” (Or Yashar   —“Direct Light”) which is not only within you, but is the aspect of Divine Light which “unfolds itself in terms of your nature,” i.e. assuming “the characteristics of its ‘vessel,’ i.e. of the one who bears it,” and “unfolds itself as you evolve spiritually.” 65 On the other hand the Or Makif   cannot be absorbed into the physical body, but it is understood “to surround your body very closely,” and we are told it is the “source of the ‘Inner Light’ (Or P’nimi).”66 Furthermore, the closest aspect of the Or Makif   “shapes or colours itself in accordance with your personality.”67 I have addressed the concept of “Divine Light” as  perceived from Kabbalistic perspectives, in some detail in the first  part of “The Book of Immediate Magic.”68 However, in the current instance it is worth noting that working the forty-nine days of  introspection, i.e. the “Counting of the Omer ,” pertains to more than just a process of personal psycho/spiritual “tikkun” (rectification). Since the Or P’nimi (“Inner Light”) and the Or   Makif   (“Surrounding Light”) interact, so to speak, and are impacted by your nature and behaviour, it is understood that “Counting the Omer ” is equally working some restoration, virtually a cleansing, of the Divine Light within and around you. Such purification of the Divine Light is important for you to have a truly meaningful life on all levels of being whilst incarnated in the flesh, especially since your perception of “Divine Being” within and around you, is fundamentally based on your  “clarity of perception.” In this regard it has been noted that the mind of the seeker “is filled with some particular content of  understanding: he conceives God in some specific way. This conception is  penimi. That which is ‘within’ the mind at that moment. This penimi, however, is inevitably attached to a maqqif , a conception beyond the mind’s present grasp, one which at the same time both challenges the penimi and offers a conception on a higher level. Man’s task is to seek out this maqqif , to bring it into his mind as a new penimi, and thus to seek a still-higher challenge and resolution.”69 In terms of clearly comprehending the “Counting of the Omer ,” it is worth noting that each of the associated seven weeks of psycho-spiritual introspection is attributed to one of the seven lower  Middot (qualities [Sefirot ]), i.e. from Chesed   (Loving-

32 / The Book of Immediate Magic — Part 2 kindness) to Malchut  (Kingdom) on the sefirotic tree, 70 on which it is said all physical manifestation is founded. We are informed that in “kabbalistic tradition, the ten sefirot are frequently divided into the top three and the bottom seven. These lower seven are distinguished from the upper three by their relative accessibility to our human awareness. We stand a chance at comprehending them, whereas the top three are unknowable. It is hardly surprising, therefore, that the seven weeks between the beginning of Pesach and Shavuot  should find a sefirotic analogue.”71 It should be further noted that each of the seven weeks comprising “Sefirat ha-Omer ,” is equally aligned with one of the seven “Holy Shepherds,” also known as the seven  Nyzyp#w) (Ushpizin —“[Saintly] Guests”). They are seven supernatural visitors who, we are told in the Sefer ha-Zohar ,72 attend Sukkot  (Festival of Booths). Each is said to attend one of the seven celebrations held every evening in the “tabernacles” constructed for this festival by every observant Jewish family. In fact, there are seven male and seven female sacred “spirit attendees” in the Sukkah  (Tabernacle), whose presence is welcomed with songs including the wonderful incantation:73

 Ny)l( Nyzyp#w) wbyt wbyt  Ny#ydq Nyzyp#w) wbyt wbyt )twnmyhmd Nyzyp#w) wbyt wbyt )wh Kyrb )#dwqd )lcb wbyt Transliteration: tivu tivu ushpizin ela’in tivu tivu ushpizin kedishin tivu tivu ushpizin dimheimnutah tivu tivu ushpizin kedishin Translation: Be seated (enter), be seated exalted guests; Be seated, be seated holy guests; Be seated, be seated guests of faithfulness; Be seated in the shade of the Holy One, Blessed be He. We are told that during their lives the seven Ushpizin perfected the seven sefirotic qualities respectively attributed to each of them and the seven weeks comprising Omer , these attributions being:

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Week 1

Abraham

Week 2

Isaac

Week 3

Jacob

Week 4

Moses

Week 5

Aaron

Week 6

Joseph

Week 7

David

dsx (Chesed ) Compassion/Loving-Kindness

hrwbg (Gevurah) Strength/Judgment/Restraint

tr)pt (Tiferet ) Beauty/Harmony/Truth

xcn ( Netzach) Victory/Endurance

dwh ( Hod ) Splendour/Glory/Insight/Humility

dwsy (Yesod ) Foundation/Bonding

twklm ( Malchut ) Kingdom/Leadership/Nobility

 Kabbalah approaches this period as a time of introspection on both the Divine and your own person. The “Seven Shepherds” are also respectively associated with the seven days comprising each of the seven weekly spiritual cycles, and the seven lower  sefirot are equally allocated seven days each, the whole period then comprising, as indicated, the seven weeks of “Counting the Omer .” In this regard, it is important to understand that each sefirah aligns with specific qualities, personality traits, and a specific part of the human anatomy. In this instance the patriarchs/ sefirot  pertains to, as it were, a holographic understanding, i.e.  sefirot   within  sefirot . For  example, whilst the whole of the first week is affiliated with the Patriarch Abraham and the sphere of Chesed  (Loving-Kindness) on the sefirotic Tree, the first day of each week is likewise assigned to the great Ancestor and the said sefirotic quality. In turn the second day pertains to Isaac and the quality of Gevurah (Strength), whilst the third relates to Jacob and Tiferet  (Beauty), etc. In this manner, the said combination of  sefirot   respectively associated with the seven weeks and the seven days, is approached holistically, i.e. each sefirah comprises all of the others.

34 / The Book of Immediate Magic — Part 2 As can be seen, on the first day of each week we encounter  a specific sefirah in all its “purity of self,” so to speak, i.e. Chesed  of Chesed ; Gevurah of Gevurah; etc., whilst on the succeeding six days of each weeks, we encounter an admixture of two sefirotic qualities to contemplate and activate in our lives. Considering the statement that each sefirah pertains to a specific quality, character  trait, and a part of the human anatomy, it is clear that on the first day of the week we deal with these in their direct alignment with a specific sefirah, and on the subsequent days, as it were, in pairs of spiritual qualities, human behaviour patterns, and bodily parts. The idea is not only to understand and reconcile opposing factors, e.g. dsx (Chesed ) and hrwbg (Gevurah)—expansiveness and restriction; joviality and seriousness; freedom of expression and self discipline; right hand and left hand; giving and taking, etc., but also to view, as it were, opposing qualities in direct relationship, literally within each other, e.g. Gevurah in Chesed   —“Might” in “Mercy.” In this regard, the following pattern is observed in “Sefirat ha-Omer ”: Week 1—Abraham/Chesed  Day 1— Chesed  in Chesed  Day 2— Gevurah in Chesed  Day 3— Tiferet  in Chesed , etc. Week 2—Isaac/Gevurah Day 1— Chesed  in Gevurah Day 2— Gevurah in Gevurah, etc. These ancestral/sefirotic notions are not meant to be references to theoretical concepts, but to actual psycho-physical behaviour   patterns pertaining to the primordial being of the seven, as it were, “Heroic Shepherds,” collectively understood to embrace the most ideal way of meaningful living which humans can enact whilst incarnated in the flesh. As might be expected, the seven/sefirotic qualities pertaining to each of the “Seven Shepherds” in terms of  their affiliation with the forty-nine days comprising the “Counting of the Omer ,” have been addressed and elaborated upon in numerous ways down the centuries. In this regard, an online commentator offered the following simple elucidation of the “Seven Shepherds” in terms of their affiliation with the seven weeks of “Sefirat ha-Omer .”74  For the sake of easy reference I

 Magical Mediation / 35 have highlighted the names of the “Seven Shepherds,” included the appellative of the Sefirah associated with each “Shepherd,” as well as some bracketed delineations of Hebrew terms which a general readership might not understand: 1. 2. 3. 4. 5. 6. 7. 8. 9.

10.

11.

12. 13.

14.

15.

Abraham (Chesed ) learned all he could of God and lived a life of kindness sharing this knowledge. Isaac (Gevurah) always listened attentively to his father. Jacob (Tiferet ) never spoke hastily but was a master of  speech. Moses ( Netzach) gained the highest level of understanding  possible and was able to speak to God face to face. Aaron ( Hod ) had intuitive insight for making peace  between people. Joseph’s (Yesod ) awe of his father Isaac, kept him from falling into sin with Potipher’s wife. David’s ( Malchut ) reverence for God led him to compose the T’hillim, psalms of praise. Abraham (Chesed ) had humility before every guest (Genesis 18:2-5). Isaac (Gevurah) took much joy in his life with his wife children, overlooking their faults, and seeing only their  good. (Gen. 25:28). Jacob (Tiferet ) achieved purity that which none before him could achieve, and was worthy that all his children would  be part of Israel. Though Moses ( Netzach) led all of Israel, he attended to his father-in-law Jethro as a scholar listening to him and appointing judges throughout the nation. Aaron ( Hod ) debated his colleagues and gave into their  wishes leading to the golden calf. Joseph (Yesod ) was a teacher for his discussion with students. He taught all of Egypt and his brethren and his children and their children to follow the laws and dream the will of God. David ( Malchut ) was deliberate in action securing the  boarders of Israel and Kingship and preparing the way for  the construction of Solomon’s Temple. Abraham’s (Chesed ) knowledge of the Torah was so great that he revealed the Book of Creation that which bestows kindness and truth.

36 / The Book of Immediate Magic — Part 2 16.

17. 18. 19. 20. 21. 22.

23. 24.

25.

26. 27.

28.

29. 30.

Isaac (Gevurah) avoided excess business dealings, and at the end of his life was judged favorably, and blessed his sons in truth. Jacob (Tiferet ) abstained from worldly affairs and was rewarded with physical beauty and truth. Moses ( Netzach) abstained from pleasure with his wife in order to be ready to reveal Hashem’s truth. Aaron ( Hod ) had little time for sleep as he spent his nights dissolving arguments of couples with the truth. Joseph (Yesod ) circumcised his lips by only speaking after  careful thought in truth. David ( Malchut ) accomplished the writings of the Psalms and his victories all due to moderation in frivolity. Abraham (Chesed ) had tremendous patience trusting that God would fulfill his prophecy and grant Sarah and him a son. Without mentioning a word he held his patience to the very moment of the sacrifice of Isaac. Isaac (Gevurah) was known for his good nature and was at  peace with his neighbors in Israel. Jacob (Tiferet ) went to study in the  yeshivas [Yeshivot Jewish Religious Academies] of Shem and Eber, trusting in the sages, when he fled from Esau on his way to take a wife from the daughters of Laban. He also followed the will of his parents who were also his sages. Moses ( Netzach), belittled by his people for his choice of  wife, or other mumbling defended the House of Israel and was uncomplaining and accepted the suffering. Aaron ( Hod ) knew his place was to be high priest of Israel, which was a place to serve all Israel. Joseph (Yesod ) was content with his lot in life whether  shepherd lad, dreamer, prisoner, servant, or viceroy of  Egypt. He possessed an inner contentment from his visions on high. David ( Malchut ) obtained kingship by limiting his words of slander and criticism. This was especially important while in the public eye. Abraham (Chesed ) claimed no credit for his achievements, but all was from God. Isaac (Gevurah) was beloved by the people of the land of  Caanan since he was friendly, displayed gratitude, and was

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31.

32. 33.

34.

35.

36.

37. 38.

39.

carefree with his neighbors. This also led him to love his son Esau and his wild spirit. Jacob’s (Tiferet ) love for God brought him to Bet El , the house of God, where he beheld the angels ascending and descending. His love for God taught him to the importance of peace for to love God requires an environment without anger and hatred. He encouraged peace with his neighbors, his wives, between his children, and he pursued peace with his brother. Moses’ ( Netzach) love for God brought him to a love for   people. Aaron ( Hod ) displayed acts of charity and kindness his whole life sometimes beyond measure by fashioning the Golden calf. Joseph (Yesod ) was straightforward in every action of his life. As a child his straightforwardness got him into trouble as he spoke his dreams. Even when he was testing his  brethren, his straightforward side eventually burst forth as he told them his true identity. When David ( Malchut ) was being cursed as he left Jerusalem with the impending attack from his son Absalom, the head of the  Beis Din ( Beth Din —supreme court) called him every dirty name. His general, Yoav wanted to kill him for the way he spoke, but David said let him speak for God told him to curse me. David saw admonition as always a means for correction. Similarly when he receives the admonition of God through the  prophet Nathan for his actions with Bat Sheva [the mother  of Solomon]. Abraham (Chesed ) after his victory over the five kings, rescuing his nephew lot, refuses any honor or reward that the Kings of Sodom and Gomorrah offer. Isaac (Gevurah) shows no conceit in his learning, simply following the teachings of his father Abraham. Jacob (Tiferet ) as head of the seventy member house of  Israel never showed delight in dictating decisions as he was aware that every decision that pleases one displeases another. Moses ( Netzach) carried the burden of the whole house of  Israel by answering their disputes in righteousness. Sharing the burdens of your fellow man means placing oneself in

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40. 41. 42.

43.

44. 45.

46. 47. 48. 49.

their position and not reacting spitefully to an inconvenience. For example, if a loud truck privately owned by a couple begins unloading and loading cars in a nearby parking a lot, one should look for a way to assist them instead of criticize them for the noise. If the president of the shul  [Synagogue] hints at the need for more tzedakah [Deeds of Righteousness/Charitable Acts] even though you may already be a large contributor, prepare a contribution instead of a contrary word. Aaron ( Hod ) always judged Israel favorably before God. Joseph (Yesod ) always directed his fellow with truth, never  deceiving his path. David ( Malchut ) established peace throughout the Land of  Israel and with this in mind named his son Shlomo (His  peace). Abraham (Chesed ) spent his years studying Torah in the fields, with others, and in his tents taking time composing his learning of the One God. Isaac (Gevurah) asked his father only pertinent questions and gave answers to the point (Genesis 22:7 ). Jacob (Tiferet ) spent his life listening to his mother, to God, to his wives, and to his children. Jacob learned more than all the patriarchs before him and merited that all his children are complete following the Torah. Moses ( Netzach) learned all he could in order to teach the  people. Aaron ( Hod ) learned all he could in order to be an example of practicing the commandments. Joseph (Yesod ) increased the wisdom of his father Jacob, his teacher. David ( Malchut ) recorded his experiences in his Psalms.

There are further important biblical affiliations with the forty-nine days of “Sefirat ha-Omer ,” e.g.  Psalm 67   which, as I noted elsewhere, is said to be based on the Priestly Blessing mentioned in  Numbers 6:24-26 ,75  and which is extensively employed in Hebrew protection amulets.76 In this regard, the eight verses of this Psalm are so frequently depicted in the form of a menorah (seven branched candelabrum), especially in Shiviti meditational plaques as indicated in the following illustration, that it acquired the appellative the “menorah psalm.”77

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40 / The Book of Immediate Magic — Part 2 The numbered words and letters in the illustration pertains to the forty-nine days of the “Counting of the Omer .” In this regard the seven verses of Psalm 67  (verses 2[1] to 8[7]), without the twenty lettered introduction, comprise forty-nine words, and these words are respectively assigned to the forty-nine days, and individually focussed on during “Sefirat ha-Omer .”78 In kabbalistic tradition the forty-eight letters of Psalm 67:5 [4], with an additional Vav (w) to  bring the total letters to the required forty-nine, are likewise affiliated with the forty-nine days of “Counting the Omer .” This verse, which form the very central branch of the “ Menorah  Psalm,” reads:

rw#ym Mym( +[w]p#t yk Mym)l wnnryw wxm#y hls Mxnt Cr)b Mym)lw Transliteration:  yishm’chu viran’nu l’umim ki tishpot amim mishor ul’umim ba’aretz tanchem Selah Translation: O let the nations be glad and sing for joy; for Thou wilt  judge the peoples with equity, and lead the nations upon earth. Selah As in the case of the forty-nine words from  Psalm 67 , a single letter from this verse is equally focussed upon and vocalised one glyph per day during the “Sefirat ha-Omer .” Hence it would take forty-nine days to spell the full verse, to, as it were, “invoke” the spiritual forces behind the letters and words of this verse, and to spiritually enact the joyous spirit of celebration on the fiftieth day, i.e. the day following the conclusion of the “Counting of the Omer .” There is yet more to consider in terms of unique affiliations applying to the forty-nine days, and which are of great importance in working the “Sefirat ha-Omer ” procedure. This is the famous “ Forty-two letter Name of God ” and associated “ Ana Bechoach”  prayer, in which the capitals of the forty-two words comprising the said prayer combine to form the “Forty-two Letter Name of  God.”79 The prayer conjoined with the “Forty-two Letter Name of  God” reads as follows:

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ctygb) hrwrc rytt Knymy tlwdg xkb )n)  n+#(rq )rwn wnrh+ wnbg# Km( tnyr lbq #kydgn  Mrm# tbbk Kdwxy y#rwd rwbg )n gtcr+b  Mlmg dymt Ktqdc ymxr Mrh+ Mkrb  (n+bqx Ktd( lhn Kbw+ bwrb #wdq Nysx qzplgy Kt#wdq yrkwz hnp Km(l h)g dyxy tycwq# twmwl(t (dwy wntq(c (m#w lbq wnt(w# Transliteration:  Ana B’cho’ach G’dulat Yemincha Tatir  Tz’rurah  Kabel Rinat Am’chah Sagvenu Taharenu Nora  Na Gibor Dorshei Yichudcha Kevavat  Shomrem  Bar’chem Taharem Rachamei Tzidkatcha Tamid Gomlem Chasin Kadosh B’rov Tuvcha Nahel Adatecha Yachid Ge’eh Le’am’cha Pneh Zochrei  K’dushatecha Shav’atenu Kabel Ushma Tza’akatenu Yode’a Ta’alumot 

 Avgitatz   Karastan  Nagdichesh  Batratztag  Chakvetna Yaglefzok  Shakutzit 

Translation: Please now with might, with the strength of  your right, untie the bound. Accept our song, strengthen us, purify in awe. Awesome in grace, we who see you as One, guard from harm. Cleanse us and bless, mix mercy with justice, and always redeem. Holy power, in your great goodness, guide your people. Exalted unique, turn to us, who recall your  holiness. Receive our cry, hear our plea, you know what is hidden.80

 Avgitatz   Karastan  Nagdichesh  Batratztag  Chakvetna Yaglefzok  Shakutzit 

42 / The Book of Immediate Magic — Part 2 The forty-two words comprising the “ Ana Bechoach” prayer are respectively uttered over the first six days of each of the seven weeks, whilst the seven six-letter combinations forming the “Fortytwo Letter Name of God” are in turn respectively focussed upon and enunciated on the seventh day of each of the seven weeks, as indicated in the full array of forty-nine proclamations comprising the “Sefirat ha-Omer .” However, whilst the seven six-letter   portions of the “Forty-two Letter Name of God” are held in the mind and enunciated in the manner delineated during the utterance of the full “ Ana Bechoach” prayer, in the instance of their  individual association with the seventh day of the seven weeks, each six-letter portion is divided into two three letter sections which are enunciated in the following manner: Week 1— cty Week 2—   n+# Week 3— #ky Week 4— gtc Week 5—   (n+

gb) (rq dgn r+b bqx Week 6— qzp lgy Week 7— tyc wq#

 AViGe YaToTzi  KaRo’ SaTaN’   NaGiDa YeiCheiSha  BiTaRo TzaTaG’  CheKeVa Tin’I 

YaGaLi  P’Z’Kei ShuKoVa TzoYaT’ 

Whatever the Patriarchs, Sefirot , biblical verses, prayer and Divine  Name associations may mean to individuals reading this tome, and whether you agree or not with the proponents of  Practical   Kabbalah  that unique “Spiritual Forces” are invoked when  practitioners focus on these special components of “Sefirat haOmer ,” it is important to understand that, in terms of applying this information meaningfully in a personal manner, the forty-nine days comprising the seven weeks of Omer  are employed to “refine the soul.” This is achieved by implementing certain directives which were referenced in a work titled the “ Pirkei Avot ” (Sayings of the Fathers).81  Whilst this text is often carefully studied during the weeks comprising the “Counting of the Omer ,” I am well aware that I am writing my Jewish magical tomes for Jews and non-Jews alike, in fact, for anyone interested in working the techniques of   Practical Kabbalah, to whom the expression “revelation at Mount Sinai” might be meaningless.

 Magical Mediation / 43 In terms of the application of Kabbalistic principles in “Sefirat ha-Omer ,” special attention should be paid to the following phrases from the “Opening Statement” employed daily during the forty-nine days:

hytnyk#w )wh Kyrb )#dwq dwxy M#l (l’shem yichud  kud’sha b’rich hu u-sh’chintei —“For the sake of unifying the Holy One, blessed be He and the Shechinah”). This formula is often recited prior to performing a Mitzvah, i.e. a sacred commandment performed as a religious obligation, and also a “good deed.”82  It is equally employed by many orthodox religionists during the morning prayers with the additional phrase:

 Myl# )dwxyb h~wb h~y M# dxyl wmyxrw wlyxdb (bid’chilu ur’chimu l’yacheid shem Y”H b’V”H b’yichuda  sh’lim —“in awe and reverence, to unify YH   and VH  in complete unity.”)83 The complete statement is of particular importance in terms of the Kabbalistic perception of the “male” and “female” aspects of  Divinity, and what it means in terms of Divine/human interrelationship. As elucidated elsewhere, the Shechinah, the “Countenance of God,” is the universal “Mother Principle,” “the Divine Presence as a Feminine Force” throughout the whole of  creation.84 I also noted that the Neshamah, the “Higher Self,” is the “Shechinah inside us.”85 The expression “to unify YH   and VH   in complete unity”  pertains to what is called the “Mystery of Unification,” which is delineated in highly sexual terms in Jewish Mysticism. 86 In this regard, we are informed in the Zohar  that “the individual who is worthy of the World to Come must unify the name of the Blessed Holy One.”87  I noted elsewhere that we are informed that “the Blessed Holy One is the union of two pairs—the male and female aspects of God, and the male and female aspects of man in sexual union.”88 Hence the statement that “He must unify the upper and lower levels and limbs, uniting them all and bringing them all to the necessary place, where the knot is bound,” and that “This unification is accomplished when one meditates and ascends,

44 / The Book of Immediate Magic — Part 2 attaching himself to the Infinite Being ( Ain Sof ). It is here that all things, both on high and below, are bound together in a single desire.”89 Understanding this in the light of the statement “to unify YH   and VH   in complete unity,” we are told that “Yod   is the mystery of the Holy Covenant. Heh is the Chamber, the place in which the Holy Covenant, which is Yod   is concealed. And even though we have stated that this is the Vav here it is a Yod . The mystery is that the two are united as One.” 90  As mentioned elsewhere, “the ‘mystery of the Holy Covenant’ is simply a euphemism for the circumcised penis, which is to be hidden inside the ‘Chamber,’ or Vagina of the Lesser  Heh, or the Shechinah represented by all women on earth.” 91 Some attention should also be given to the three Divine  Name constructs included in the “Opening Statement,” i.e. yhnwdh)y (YAHDVNHY ); hhywhh)y (YAHHVYHH ); and

hhwyhhy)

( AYHHYVHH ).

The

first,

yhnwdh)y,

is

the

combination of the Ineffable Name ( hwhy), associated with Tiferet  (Beauty), and ynd) ( Adonai), affiliated with Malchut  (Kingdom), which is believed to, as it were, enact the channel by means of  which Shefa, Divine Abundance, flow into three dimensional existence. As stated elsewhere, the yhnwdh)y (YAHDVNHY ) Divine Name combination is also believed “to be the ‘gate’ through which prayers gain entry into the Divine Presence.” 92 I have addressed this Divine Name combination fairly extensively in earlier volumes of this series of texts on Practical Kabbalah.93 The second and third Divine Name constructs, i.e. hhywhh)y (YAHHVYHH ) and hhwyhhy) ( AYHHYVHH ), are both combinations of the Ineffable Name ( hwhy [YHVH ]— Tiferet ) and

hyh)

( Eh’yeh —   Keter ). In the first instance the Divine Name

combination commences with Yod (y), the first letter of the four  comprising the Ineffable Name, and in the second the Divine Name construct begins with  Alef  ()), the initial of the Divine Name  Eh’yeh. These Divine Name combinations feature prominently in Kabbalistic Siddurim (Prayer Books)94 and Lurianic Kavvanot .95 Whilst the daily “Counting of the Omer ” incorporates the enunciation of an associated Hebrew letter from Psalm 67 verse 5 [4], a single word from the forty-nine comprising the said Psalm,

 Magical Mediation / 45 as well as an affiliated word from the “ Ana Bechoach” prayer, it is worth considering an additional factor applicable to the seventh day of each week, during which, as noted, a six-letter portion of the “Forty-two Letter Name of God” is enunciated. In this regard, the earlier mentioned “magical vocalisation” of each tri-letter  grouping, e.g. AviGe YaToTzi at the conclusion of Week 1; KaRo’  SaTaN’ at the end of Week 2; etc., is particularly effective, as is tracing the six letter portions of the said Divine Name on the surface of your body, as indicated in the following illustration:

As indicated, you would scan and recite the six letters comprising each of the seven sectors of the “Forty-two Letter Name of God” to be respectively located within the six corners of a selected hexagram, and simultaneously, as it were, “encountering” or  envisioning the said construct on the surface of the appropriate

46 / The Book of Immediate Magic — Part 2  portion of your anatomy whilst enunciating the relevant six-letter   portion of the said Divine Name seven times. I have addressed this unique arrangement of the “Forty-two Letter of God” in conjunction with the “Name of Seventy-two Names” in great detail elsewhere.96 However, before we peruse the full procedure of “Counting the Omer ,” it is necessary that we consider certain important directives pertaining to “Sefirat ha-Omer ,” of which I consider the following to be of great importance, whether or not you are a Jewish religionist: 1.

2.

3.

4.

5.

No food should be consumed at least a half an hour prior to sunset on any of the days comprising the “Counting of the Omer .” Of course, an evening meal can be consumed afterwards. The procedure is performed every day after nightfall at any time before dawn. It is generally practised immediately after sunset, this being the most comfortable time for most individuals who desire to devote the rest of the evening to other matters, e.g. family, friends, etc. We are informed that practitioners should carefully avoid announcing the day after sunset to any querant, e.g. say “Today is the.....day,” prior to having first pronounced the official daily “Counting of the Omer .” In this regard, we are told that “it is best to reply with the number of days counted on the previous day.” 97 The procedure should be done whilst standing, however it is not considered a serious matter if done whilst being seated. If one should forget to perform “Sefirat ha-Omer ” during the night, the procedure could be executed during the following day. In this instance the rule is that it should be done without the accompanying blessing, following which one would continue with the counting in the normal manner over the remaining days. However, if practitioners forget to perform the “Counting of the Omer ” for an entire day, they are obliged to perform the procedure without the  blessing for the entire remaining period.

 Magical Mediation / 47 Again keep in mind that I am sharing the “Counting of the Omer ” practice with anybody interested in working the procedure for its remarkable psycho-spiritual benefits, but who might not have any interest in the socio-religious expectations and regulations of mainstream Judaism. In this regard, the following arrangement of the practice aligns in some measure with a wellknown kabbalistic nusach (order) of working the “Counting of the Omer ,”98  one which incorporates the Kabbalistic meditational  practice of spelling words. It also includes religious sentiments which might be meaningless to anyone who is not practicing the Jewish faith. However, the various elements comprising the full  practice of “Counting the Omer ,” could be combined in the following manner for a truly magical process of “Self  Rectification”: 1.

2.

It is traditional to do the “Counting of the Omer ” immediately after sunset, otherwise the procedure can be  performed any time between sunset and dawn, and it is usually done whilst standing. Enunciate the words and mentally scan the letters comprising the Divine Names of the “Opening Statement”:

hytnyk#w )wh Kyrb )#dwq dwxy M#l [spell whisper]

yhnwdh)y wlyxdw wmyxrw

wmyxrw wlyxdb

[spell whisper]

 [spell whisper]

hhwyhhy) hhywhh)y h~wb h~y M# dxyl l)r#y lk M#b hwhy Myl# )dwxyb Transliteration: [Top] l’shem yichud kud’sha b’rich hu u-sh’chintei [whisper] Yod-Alef-Heh-Dalet-Vav-Nun-Heh-Yod 

48 / The Book of Immediate Magic — Part 2 [Right] bid’chilu ur’chimu [whisper] Yod-Alef-Heh-Heh-Vav-Yod-Heh-Heh [Left] ur’chimu ud’chilu [whisper] Alef-Yod-Heh-Heh-Yod-Vav-Heh-Heh [Centre] l’yacheid shem Yod-Heh b’Vav-Heh [Bottom] b’yichuda sh’lim Yod-Heh-Vav-Heh b’shem kol Yisra’el  Translation: [Top] For the sake of unifying the Holy One,  blessed be He, and the Shechinah [whisper] Yod-Alef-Heh-Dalet-Vav-Nun-Heh-Yod  [Right] in awe and reverence [whisper] Yod-Alef-Heh-Heh-Vav-Yod-Heh-Heh [Left] and reverence and awe [whisper] Alef-Yod-Heh-Heh-Yod-Vav-Heh-Heh [Bottom] to unify Yod-Heh  and Vav-Heh in complete unity, Yod-Heh-Vav-Heh, in the name of  all Israel.  3.

Continue the “Opening Statement” saying:

tryps l# h#( twcm Myyql Nmwzmw Nkwm ynnh  Nwcr tw#(lw wnrcwyl xwr txn tw#(l rmw(h wn)rwb Transliteration:  Hin’ni muchan um’zuman l’kayeim mitzvat aseh  shel s’firat ha-omer la’asot nachat ruach l’yotz’reinu v’la’asot retzon bor’einu Translation: I am hereby prepared and ready to fulfill the commandment (good deed) of working the Counting of the Omer, to give pleasure to our  Creator and to do the will of our Maker. 4.

Conclude the opening statement by reciting Psalm 90:17 :

wnydy h#(mw wnyl( wnyhl) ynd) M(n yhyw whnnwk wnydy h#(mw wnyl( hnnwk

 Magical Mediation / 49 Transliteration: Vihi no’am Adonai Eloheinu aleinu uma’asei  yadeinu konena aleinu uma’asei yadeinu kon’neihu Translation: And let the graciousness of  Adonai  our God be upon us; establish Thou also upon us the work of  our hands; yea, the work of our hands establish Thou it.  5.

Utter the following “Blessing” which is believed to, as it were, awaken the Or Makif , i.e. the mentioned “Light” which surrounds your personal Being. The four letters of  the Ineffable Name is mentally traced and vocalised in accordance with the  Mah (hm) extension, i.e. the  Milui d’Alfin ( Alef  filling/spelling) of the four letters comprising the Explicit Name. This spelling applies to “Olam haYetzirah” (World of Formation) which includes the human mind. It is for this reason that the  Mah extension of the Ineffable Name has been employed in unique Shiviti amulets to purify the mind, and to open the heart to greater  understanding.99 In the current instance of scanning and vocalising the said four letters, you might apply the simple technique of looking at the complete spelling of each letter, followed  by enunciating it verbally. For example, look at the full spelling of dwy (Yod ), mentally scan each letter  consecutively as you think “Yod-Vav-Dalet ,” then say “Yod ,” etc.

wnyhl) [)h w)w )h dwy] hwhy ht) Kwrb l( wnwcw wytwcmb wn#dq r#) Mlw(h Klm rm(h tryps Transliteration:  Baruch atah YHVH [vocalised Yod-Heh-Vav-Heh while mentally scanning the glyphs comprising the  Mah  extension of the Ineffable Name]  Eloheinu  Melech ha-olam asher kid’shanu b’mitzvotav v’tzivanu al s’firat omer 

50 / The Book of Immediate Magic — Part 2 Translation: Blessed are You YHVH [vocalised Yod Heh Vav  Heh] our God, King of the Universe, who sanctified us with his commandments and instructed us to count the Omer . 6.

If you are familiar with the “Opening the Ten Gates”  procedure, as well as with the ten affiliated spiritual “qualities of action,” which I have addressed in the first  part of “The Book of Immediate Magic,”100  you could employ these in alignment with the respective sefirotic associations respectively applicable to the forty-nine days, doing so at this moment prior to the actual “Counting of the Omer .” In this regard, where you have one Sefirah applying to a day, you would open the related “Gate” once only. However, on most days there are two Sefirot  applicable, and in these instances you would open first the “Gate” of the Sefirah  applicable to the week, and immediately thereafter the one aligned with the day. For  example, if you have to focus on “Tiferet  (Beauty/Harmony referencing the day) in  Chesed   (Mercy/Lovingkindness referencing the week),” you would first open the “Gate” of  Chesed  (Week) and invoke within yourself the associated qualities, followed by the “Gate” of Tiferet  (Day) and the invocation of the qualities affiliated with the latter Sefirah. In terms of opening the “Gate of Gevurah (Might/ Severity),” it should be noted that it has been stressed quite emphatically that it is never   good to have this sefirotic “Gate” open for extended periods 101 —not even for  a couple of hours. Whilst the aggressive condition, as it were, “channelled” via the “Gate of Gevurah” might be desirable in the case of soldiers, fighters, assorted militants, and to restrict oneself momentarily in a condition of  centred emotional, mental and physical discipline, it should  be understood that anyone having this “Gate” open, will be encountered and approached by all in a stern, severe, and even an uncompromising manner for the period in which the “primal forces” of the  sefirah of Gevurah are  predominant within them. Thus it is imperative that on those days in which the concluding Sefirah “invoked” is Gevurah  (Might), that the practitioner concludes the

 Magical Mediation / 51

7.

 8.

 9.

counting procedure with the opening of the “Gate” which will assert greater harmony in his or her life, i.e. the “Gate of Chesed ” or the “Gate of Tiferet .” Following the opening of the appropriate “Gate(s),”  proclaim aloud (Count) the appropriate “Omer .” This is the vital component of the procedure, regarding which I have shared at the conclusion of these instructions, the full array of forty-nine proclamations and associated actions  pertaining to the “Sefirat ha-Omer .” Scan and pronounce the earlier mentioned single Hebrew glyph from Psalm 67 verse 5 [4], e.g. y (Yod ) on Day 1; # (Shin) on Day 2; etc., and spell the letters comprising the respectively associated words from Psalm 67 and the “ Ana  Bechoach” prayer, doing so seven times. The latter prayer  is applicable to the first six days of the week only, since the six letter portion of the “Forty-two Letter Name” is vocalised seven times on the seventh day of each week, i.e. Day 7–   AviGe YaToTzi; etc. Continue by enunciating the following statement:

#dqmh tyb tdwb( wnl ryzxy )wh Nmxrh hls Nm) wnymyb hrhmb hmwqml Transliteration: ha-rachaman hu yachazir lanu avodat beit hamikdash lim’komah bim’heirah b’yameinu Omein Selah. Translation: May the Merciful One restore unto us the service of  the  Bet Hamikdash  (Holy Temple) to its place, speedily in our days Amen Selah.

 10.

This section of the “Sefirat ha-Omer ” process pertains to the messianic expectations of Judaism. This statement can  be interpreted both literally and mystically. Hence those  practitioners who do not align with the sentiments expressed here in a literal sense, can approach this statement from the perspective of the “Holy Temple” being restored within the Mwqm ( Makom), the sacred “Place” of  Tiferet  (Beauty) within their hearts. Next recite the whole of Psalm 67 , reading:

52 / The Book of Immediate Magic — Part 2

 Myhl) ry# rwmzm tnygnb xcnml (Verse 1 [1-2]) hls wnt) wynp r)y wnkrbyw wnnxy Kt(w#y Mywg lkb Kkrd Cr)b t(dl (Verse 2 [3])  Mlk Mym( Kwdwy Myhl) Mym( Kwdwy (Verse 3 [4])  Mym( +wp#t yk Mym)l wnnryw wxm#y (Verse 4 [5]) hls Mxnt Cr)b Mym)lw rw#ym  Mlk Mym( Kwdwy Myhl) Mym( Kwdwy (Verse 5 [6])  Myhl) wnkrby hlwby hntn Cr) (Verse 6 [7]) wnyhl) ysp) lk wtw) w)ryyw Myhl) wnkrby (Verse 7 [8]) Cr) Transliteration: (Verse 1 [1-2])  Lamnatze’ach bin’ginot mizmor   shir Elohim yechoneinu vivar’cheinu ya’eir panav itanu selah (Verse 2 [3]) lada’at ba’aretz darkecha b’chol   goyim y’shu’atecha (Verse 3 [4]) yoducha amim Elohim yoducha amim kulam (Verse 4 [5]) yishm’chu viran’nu l’umim ki tishpot  amim mishor ul’umim ba’aretz tanchem selah (Verse 5 [6]) yoducha amim Elohim yoducha amim kulam (Verse 6 [7]) eretz nat’na y’vulah y’var’cheinu  Elohim eloheinu (Verse 7 [8]) y’var’cheinu Elohim v’yir’u oto kol  afsei aretz  Translation: (Verse 1 [1-2]) For the Leader; with string-music. A Psalm, a Song. God be gracious unto us, and  bless us; may He cause His face to shine toward us; Selah (Verse 2 [3]) That Thy way may be known upon earth, Thy salvation among all nations. (Verse 3 [4]) Let the peoples give thanks unto Thee, O God; let the peoples give thanks unto Thee, all of them.

 Magical Mediation / 53 (Verse 4 [5]) O let the nations be glad and sing for   joy; for Thou wilt judge the peoples with equity, and lead the nations upon earth. Selah (Verse 5 [6]) Let the peoples give thanks unto Thee, O God; let the peoples give thanks unto Thee, all of them. (Verse 6 [7]) The earth hath yielded her increase; may God, our own God, bless us. (Verse 7 [8]) May God bless us; and let all the ends of the earth fear Him.  11.

Next enunciate the entire “ Ana Bechoach” prayer, ensuring that during the enunciation your attention is fully focussed on the seven six-letter portions of the “Forty-two Letter   Name of God,” which are respectively aligned with the seven phrases of the said prayer. Conclude this portion with the standard expression:

d(w Mlw(l wtwklm dwbk M# Kwrb Transliteration:  Baruch shem k’vod malchuto l’olam va’ed  Translation: Blessed be the Name of His glorious Kingdom throughout eternity. 12.

13.

In my estimation this is the appropriate moment when  practitioners should contemplate the meaning of the sefirotic associations applicable to the day, i.e. how these are featuring in their lives, equally to seek an understanding of personal failure in terms of the successful expression of these principles in the life of the practitioner, and how the affiliated “qualities” of Chesed   (Lovingkindness), Gevurah  (Discipline), Tiferet   (Beauty), etc., may be realised in action in their daily lives. Having gained some understanding as to the meaning of  the sefirotic associations, and a clear realisation of personal failings in terms of meaningfully expressing those sefirotic qualities in their daily lives, practitioners can conclude the daily “Sefirat ha-Omer ” procedure by uttering the following prayer-supplication:

54 / The Book of Immediate Magic — Part 2

h#m ydy l( wntywc ht) Mlw( l# wnwbr wnrh+l ydk rmw(h tryps rwpsl Kdb( Ktrwtb tbtk# wmk wnytw)m+mw wnytwplqm tb#h trxmm Mkl Mtrpsw [ Leviticus 23:15–16 ] twtb# (b# hpwnth rm( t) Mb)ybh Mwym t(yb#h tb#h trxmm d( hnyyht tmymt  Mwy My#mx wrpst  Nkbw Mtmhzm l)r#y Km( tw#pn wrh+y# ydk wnytwb) yhl)w wnyhl) hwhy Kynplm Nwcr yhy hm Nqty Mwyh ytrps# rmw(h tryps twkzb# hrypsb ytmgp# (.....insert the appropriate sefirotic combination.....)

hz ydy l(w hl(m l# h#dqb #dqt)w rh+)w wnytw#pn t) Nqtlw twmlw(h lkb br (p# (p#y wnrh+lw Mgpw gys lkm wnytwm#nw wnytwxwrw hls Nm) hnwyl(h Kt#dqb wn#dqlw Transliteration:  Ribono shel olam atah tzivitanu al y’dei Mosheh av’decha lispor s’firat ha-omer k’dei l’tahareinu miklipoteinu u-mitum’oteinu k’mo shekatavta b’toratecha [ Leviticus 23:15–16 ] u-s’fartem lachem mimacharat ha-shabat miyom ha-vi’achem et omer  ha-t’nufah sheva shabatot t’mimot tih’yenah ad  mimacharat ha-shabat ha-sh’vi’it tisp’ru chamashim yom k’dei sheyitaharu nafshot am’cha Yisra’el  mizuhamatam uv’chein y’hi ratzon milfanecha YHVH Eloheinu v’Elohei avoteinu shebiz’chut   s’firat ha-omer shesafarti ha-yom y’tukan mah  shepagamti bis’firah (.....insert the appropriate sefirotic combination.....) v’etaher v’etkadesh bik’dushah shel ma’lah v’al   y’dei zeh yushpa shefa rav b’chol ha-olamot ul-

 Magical Mediation / 55 takein et nafshoteinu v’ruchoteinu v’nish’moteinu mikol sig uf’gam ul-tahareinu ul-kad’sheinu bik’dushat’cha ha-elyonah Omein Selah Translation: Master of the universe, you commanded us through Moses your servant to count Sefirat Ha-Omer , in order to purify us from our evil and uncleanness. As you have written in your Torah [ Leviticus 23:15–16 ] “And ye shall count unto you from the morrow after the day of rest, from the day that ye brought the sheaf of the waving; seven weeks shall there be complete; even unto the morrow after the seventh week shall ye number  fifty days,” so that the souls of your people Israel may be cleansed from their defilement. Therefore, may it  be your will, YHVH   our God and God of our  fathers, that in the merit of the Sefirat Ha-Omer  which I counted today, the blemish that I have caused in the sefirah (.....insert the appropriate sefirotic combination.....)  be rectified and I may be purified and sanctified with holiness from above, and through this may abundant bounty flow upon all the worlds, and may it rectify our Nefesh, Ruach and Neshamah from every baseness and blemish, and may it purify and sanctify us with your exalted holiness Amen Selah. It should be noted that whilst you might elect to perform the  procedure during the standard forty-nine days between  Pesach (Passover) and Shavu’ot  (Festival of Weeks), you could easily set up your own “Omer ” at any time, as Rabbi Simon Jacobson noted in an electronic version of his acclaimed work on the “Counting of  the Omer .”102 Herewith the full array of the forty-nine days comprising “Sefirat ha-Omer .” In this regard, it should be noted that the exact meaning of each in terms of its sefirotic associations and affiliated  psycho-spiritual “rectification,” so to speak, have been deliberated and commented upon in many ways down the centuries. However,

56 / 56 / The Book of Immediate Immediate Magic — Part Part 2 in constructing the comments on the various sefirotic combinations combinations applicable to the forty-nine days, I relied particularly on the writings of two remarkable authors whose works on the “Counting of the Omer ” are, in my estimation, the very best of their genre.103 These are the texts which I quoted, paraphrased, and commented commented upon in the annotations on the forty-nine sefirotic combinations respectively affiliated with the forty-nine days of personal introspection.

WEEK 1—CORRECTING THE SEFIRAH  OF  OF CHESED Rabbi Aryeh Kaplan informed us that “Chesed  “ Chesed   –Love connotes kindness and altruism,” and that “Chesed  “ Chesed   –Love has to mean an 104 unconditional giving.”  He further maintained that “true altruism is to do something when you do not expect anything in return. Essentially then, Chesed   –Love is the idea of giving oneself  totally.”105 My late mentor, William G. Gray, referred to the  sefirah Chesed  (Mercy/Loving-kindness)  (Mercy/Loving-kindness) in terms of “Abounding Love” and “Perpetual Compassion,” saying “Magnanimity and mercy are thine attributes; thou art concerned with care and consolation for  thy creatures. Boundless are the blessings of thy bounty; and we are comforted by thy compassion.”106 Here we might consider the oft expressed phrase “God is Love” referencing the most vital  principle in terms of meaningful existence. Yet, as I noted  previously, whilst love “is such a vital  thing,  thing, yet it can be deadly in the sense of losing oneself utterly into it.” 107  David Cooper  reminds us that Chesed  is  is “kindness/compassion/ “kindness/compassion/ generosity/love of God/inspiring vision,” but that it also has a “lack of limits or   boundaries.”108 Again Aryeh Kaplan equally noted that Chesed  is  is “giving without bounds; bounds ; being unrestrained, unrestrained , being unbounded, and perhaps undisciplined.”109  He also reminded us that if the Divine One “were to give freely of Himself, He would totally overwhelm creation with Gedulah –Greatness, the original name of Chesed   –  110 Love.”   It is thus clear from the perspective of our human existence, that you might overindulge and even overwhelm those you love, literally kill them with kindness. These and other issues  pertaining to your capacity to love and express kindness, need to  be considered in the first week of “Counting the Omer .” .”

 Magical Mediation / Mediation / 57 Day 1— Chesed Chesed in Chesed 

rmw(l dx) Mwy Mwyh dsxb# dsx

y

ana =ymla Transliteration:  Ha-yom yom echad echad la-omer  Chesed sheb’Chesed  Yod   Alef-Lamed-Mem-Yod-Mem  Alef-Lamed-Mem-YodMem Alef-Nun-Alef  Translation: Today is the first day of Omer . Loving-kindness (Mercy) in Loving-kindness (Mercy) Yod   Alef-Lamed-Mem-Yod-Mem  Alef-Lamed-Mem-YodMem Alef-Nun-Alef  Comment:

We are told the first day of “Counting the Omer ,” ,” pertains specifically to “the love aspect of love; the expression of love and its level of intensity.” 111 We are equally informed that Chesed  of   of  Chesed  pertains  pertains to “kindness and generosity vs. lack of limits or   boundaries.”112 Here the important factor is how one may actualise love inside oneself and in life. It should be noted that the sphere of  Chesed   (Lovingkindness) on the sefirotic tree pertains to the capacity to give, this being the quality specifically referenced by the expression bw+h rcy (Yetzer ha-Tov —“The Good Inclination”). Hence, on this, the first day of Omer , you need to not only assess your capacity to love and give, but equally how you give and express your love. In this regard, it is very important to answer the following questions pertaining directly to this day and the sphere of Chesed  (Loving-kindness) on the Kabbalistic Tree of Life, which Rabbi Simon Jacobson raised in his wonderful study on “Counting the Omer ”: ”:113

58 / 58 / The Book of Immediate Immediate Magic — Part Part 2 Do you have and allow room for someone else in your life? Are you afraid of personal vulnerability, of opening up and getting hurt? How do you express your love? Do you express love and give conditionally, i.e. only when it is comfortable to do so? Are you able to communicate your love and true feelings—  withholding perhaps because of fear of rejection, or  expressing too much too early? Whom do you love—only those with whom you have a good interrelationship? Such questions and more need to be considered on this the first day of the “Counting of the Omer,” Omer,” representing the unimpeded flow of “Loving-kindness in Loving-kindness.” A recommended exercise for this day reads: “Find a new way to express your love to a dear one.” 114 Day 2— Gevurah Gevurah in Chesed 

rmw(l Mymy yn# Mwyh dsxb# hrwbg

w ckb vnncy Transliteration:  Ha-yom sh’nei yamim yamim la-omer  Gevurah sheb’Chesed  Shin Yod-Chet-Nun-Nun-Vav Bet-Kaf-Chet  Translation: Today is the second day of Omer . Might (Severity) in Loving-kindness (Mercy) Shin Yod-Chet-Nun-Nun-Vav Bet-Kaf-Chet 

 Magical Mediation / 59 Comment:

Whilst it has been said that the second day of “Counting of Omer ,”  Discipline in  Loving-Kindness, pertains to “the strength that enables one to be generous and kind,” 115 we are also reminded that “healthy love must always include an element of discipline. A degree of distance and respect for the other. An assessment of the  persons capacity to contain your love. Love must be tempered and directed properly,” and we are equally informed that “Love with discretion is necessary to avoid giving to those who would use loving to perpetuate negative behavior.” 116 This pertains to what I like to call the “kill-with-kindnessfactor.” I have observed this factor in families where parents overindulge their kids, and have seen the same in friendships where one party is so, as it were, “enamoured” with the other to the extent of allowing total leniency, and sometimes even accepting of  serious mental and amotional abuse, in the relationship. Of course, this applies in two ways, i.e. being abused by the individual you love, or forcing an individual to do your bidding, and abide by your rules, in the name of “loving-kindness.” The latter equally  pertains to “Gevurah (Discipline) in Chesed  (Loving-kindness).” I therefore fully align with Rabbi Jacobson who maintained that you should ask yourself on this second day of the “Counting of the Omer ”: Whether your love is disciplined enough? Whether you allow others to take advantage of your kind and altruistic nature? Whether you are injuring those you love by being their  crutch? Whether you are hurting those you love “by forcing upon them” your personal values in the name of “love”?117 Whether you are respecting the individual you love, or are  being selfish? Whether your love is given appropriately? I believe the following statement sums up the spirit of this day most magnificently: “Rain is a blessing only because it falls in drops that don’t flood the fields.”118

60 / 60 / The Book of Immediate Immediate Magic — Part Part 2 A recommended exercise for this day reads: “Help others on their terms.....not on yours.” 119 Day 3— Tiferet Tiferet in Chesed 

rmw(l Mymy h#l# Mwyh dsxb# tr)pt

m xlvdg vnkrbyv Transliteration:  Ha-yom sh’loshah yamim la-omer  Tiferet sheb’Chesed   Mem Vav-Yod-Bet-Resh-Kaf-NunVav-Yod-Bet-Resh-Kaf-Nun-Vav Vav Gimel-Dalet-Vav-LamedGimel-Dalet-Vav-LamedTav Translation: Today is the third day of Omer . Harmony (Beauty) in Loving-kindness (Mercy)  Mem Vav-Yod-Bet-Resh-Kaf-NunVav-Yod-Bet-Resh-Kaf-Nun-Vav Vav Gimel-Dalet-Vav-LamedGimel-Dalet-Vav-LamedTav Comment:

This day pertains to the remarkable concept of of Harmony  Harmony in Lovingin Loving Kindness,  Kindness, which is plainly interpreted to mean “the beauty or  compassion of kindness and generosity.”120  However, we are informed that “it is the power of tiferet   which allows one to express a harmonious blend of the two spiritual poles of   benevolence (chesed ) and might ( gevurah).”  gevurah).”121 It is said the “inner  essence” of Tiferet  (Beauty),  (Beauty), the sefirah the sefirah representing,  representing, as it were, the “heart” of the sefirotic Tree, pertains to Mymxr ( Rachamim  Rachamim —  “Compassion”), and that the very concept of “Compassion” itself  “synthesizes the contrasting elements of ahavah  ahavah  and  yirah,”  yirah,” respectively “love” and “fear/awe,” combining these principles

 Magical Mediation / Mediation / 61 “into a force of discriminating compassion.” 122  Yet, it is understood that Tiferet   (Beauty/Harmony) leans more in the direction of Ahavah of Ahavah (Love), hence kabbalistic tradition maintains “that tiferet  always  always tends towards the right, the side of chesed .” .”123 Thus, in terms of the concept of Tiferet  (Beauty/Harmony)  (Beauty/Harmony) in Chesed  (Loving-kindness)  (Loving-kindness) being applicable to this third day of  “Counting the Omer ,” ,” we are correctly informed that “harmony in love is one that blends both the chesed  and   and  gevurah   gevurah  aspects of  love,”124  and that “harmonized love includes empathy and compassion.”125 However, we are reminded that Tiferet  balances  balances Chesed  when  when “truth and harmony emerge from a place of lovingkindness.”126  In this regard, it is suggested you ask yourself, whether you are able:127 To recall past encounters which you thought were unfortunate at the time, yet which turned out for the best? To “establish a more balanced, truthful, and loving relationship” with everyone in your life, so as to “know when and how to give to the other in the most optimal way”?128 A recommended exercise for the third day of “Counting the Omer ” reads: “Offer a helping hand to a stranger.” 129 Day 4—   Netzach in Chesed 

rmw(l Mymy h(br) Mwyh dsxb# xcn

c unymy ray Transliteration:  Ha-yom arba’ah yamim la-omer   Netzach sheb’Chesed  Chet  Yod-Alef-Resh Yod-Mem-Yod-Nun-Chaf  Yod-Mem-Yod-Nun-Chaf 

62 / 62 / The Book of Immediate Immediate Magic — Part Part 2 Translation: Today is the fourth day of Omer . Endurance (Victory) in Loving-kindness (Mercy) Chet  Yod-Alef-Resh Yod-Mem-Yod-Nun-Chaf  Yod-Mem-Yod-Nun-Chaf  Comment:

The fourth day of the “Counting of the Omer ” references  Endurance (  Endurance ( Netzach)  Netzach) in Loving-Kindness in Loving-Kindness (  (Chesed  Chesed ), ), which is said to be about “taking the initiative to be kind and generous and  perseverance in same.”130 However, we are reminded that this day equally pertains to your “capacity to make and keep long-term loving commitments.”131 It should be understood that Endurance ( Netzach)  Netzach) in Love (Chesed  (Chesed ) is no easy matter, especially when you are constantly faced with challenges in personal relationships. In this regard, there will be times in any friendship or relationship when you feel closeness, and other times when you sense a distance between yourself and your partner or friend. Hence it is on this day that you are required to contemplate your commitment and endurance in intimate relationships. In this regard, Rabbi Jacobson encouraged you to ask yourself: 132 If your love is enduring? If it can withstand challenges and setbacks? If you give and withhold love according to your moods, and if it is constant regardless of the ups and downs of life? If you are willing to work at your relationships and fight for the love you have? If your love has spirit and valour? If you can be counted on both the good times and the bad? In this regard, the recommended exercise for this day reads: “Reassure a loved one of the constancy of your love.” 133

 Magical Mediation / 63 Day 5—   Hod in Chesed 

rmw(l Mymy h#mx Mwyh dsxb# dwh\

v ryxx vynp Transliteration:  Ha-yom chamisha yamim la-omer   Hod sheb’Chesed  Vav  Peh-Nun-Yod-Vav Tav-Tav-Yod-Resh Translation: Today is the fifth day of Omer . Splendour (Glory) in Loving-kindness (Mercy) Vav  Peh-Nun-Yod-Vav Tav-Tav-Yod-Resh Comment:

This day pertains to Hod  (Humility) in Chesed ( Loving-Kindness), which is said to simply reference “sincerity of kindness and generosity.”134 The sefirah of Hod  pertains to being “mindful” or  “thoughtful,” especially when viewed in terms of that special Hebrew concept termed h)dwh ( Hoda’ah — “acknowledgement” and “gratitude”). Considering the terms “mindful,” “thoughtful,” “acknowledgement” and “gratitude” conjointly, it is possible to sense the profound depth of the statement “arrogant love is not real love.”135 I am reminded of the different stages of “soul unfoldment” which I referenced elsewhere.136  In this regard, I noted that “a  person whose consciousness is still firmly focussed in the Nefesh (Instinctual Self) is mainly concerned with personal needs, and sees those of others only in terms of his or her own needs.” The “ Ru’ach person, on the other hand, is the exact opposite of the  previously mentioned individual. In this case the person is mainly concerned with the needs of others, and sees his or her personal

64 / The Book of Immediate Magic — Part 2 requirements in terms of those of others. Such an individual is more altruistic, and seeks to make the world a better place for  all.”137 Hence we are told that “Humility within loving-kindness means giving genuine consideration to the feelings, needs, rights, or perspective of others, and being willing to place their needs ahead of our own, whenever appropriate.....Searching for more numerous ways we can perform acts of hod  within chesed  in our  relationships and in our communities would make the world we live in a much kinder place.”138 [my italics] In terms of what has been said here, we are exhorted to consider the following questions:139 Are you humbled by love? Are you arrogant notwithstanding sometimes, because you have the capacity to love? Knowing that love comes from the Eternal Living Spirit, do you enter into it with total humility, recognizing the great privilege of being able to love? Do you realise that through love you receive more than you give? There are further questions to consider on this day, especially in terms of the qualities of thoughtfulness ( Hod ) aligned with lovingkindness (Chesed ). In this regard you might ask yourself: 140 How likely you are “to take the first steps towards compromise or reconciliation” in an argument? Whether you consider yourself to be “superior to a person who looks dirty,” and hence judge them for not being socially presentable? Having contemplated those and perhaps related questions regarding  Hod   (Humility/Thoughtfullness) in Chesed   (Lovingkindness), you might consider working the following recommended exercise: “Swallow your pride and reconcile with a loved one you have quarreled with.” 141

 Magical Mediation / 65 Day 6— Yesod in Chesed 

rmw(l Mymy h## Mwyh dsxb# dwsy

v

hrvrj vnxa Transliteration:  Ha-yom shishah yamim la-omer  Yesod sheb’Chesed  Vav  Alef-Tav-Nun-Vav Tzadi-Resh-Vav-Resh-Heh Translation: Today is the sixth day of Omer . Foundation (Bonding) in Loving-kindness (Mercy) Vav  Alef-Tav-Nun-Vav Tzadi-Resh-Vav-Resh-Heh Comment:

This day pertains to Yesod  ( Bonding/Foundation) in Chesed  ( Loving-kindness), which we are told pertains to “applying oneself  to the task of being kind and generous.” 142  Yet many people reading the word “bonding,” would automatically assume that this  pertains to “mating in a loving way,” and they would certainly not  be wrong in this assumption. All relationships are based on some kind of special “bonding,” whether the latter be of the physical, mental, emotional of spiritual kind. In this regard, we are told categorically that “for love to be eternal it requires bonding; a sense of togetherness which actualizes the love with a joint effort,”143 and that, similarly to the sexual bonding of lovers, this “bonding bears fruit; the fruit borne out of a healthy union.” 144 All of this is concisely summed up in the statement that “a relationship takes on emerging or permanent elements of bonding when we are able to rely on another person with unspoken trust.”145 We are informed that if you want to successfully achieve Yesod  (Bonding) within Chesed   (Loving-kindness), you need to ask  yourself:146

66 / The Book of Immediate Magic — Part 2 How involved you are in the meaningful aspects of the other’s life? How much you are encouraging and supporting “the other’s efforts, dreams and work, whatever that may be”? 147 Do you treat those you care for “with deep and abiding respect at all times”148 in body, mind, soul and spirit. Hence we are encouraged on this day to “start building something constructive together with a loved one,” 149 i.e. anybody who holds a special place in your heart. Day 7—   Malchut in Chesed 

 Mymy h(b# Mwyh rmw(l dx) (wb# Mh# dsxb# twklm

Y hls o#xy g#ba Transliteration:  Ha-yom shiv’ah yamim  sheheim shavu’a echad la’omer   Malchut sheb’Chesed  Yod  Samech-Lamed-Heh  AViGe YaToTzi Translation: Today is the seventh day which is one week of Omer . Kingdom (Leadership) in Loving-kindness (Mercy) Yod  Samech-Lamed-Heh  AViGe YaToTzi

 Magical Mediation / 67

Comment:

 Malchut   (Leadership) in Chesed   (Loving-kindness) is said to  pertain to “receptivity or being accepting and inclusive as an expression of kindness and generosity.”150 Considering the, as it were, “noble bearing” of a “sovereign” within a “Kingdom,” you are reminded of your own nobility, i.e. that “mature love” establishes “personal dignity, and intimate feeling of nobility and regalness.”151 In terms of the spirit of this day in which we consider   Malchut  (Sovereignty) in Chesed  (Loving-kindness), it has been correctly stated that “for love to be complete it must have the dimension of personal sovereignty, a sense of freedom and dominion over the forces that detract from total living.”152 William G. Gray, maintained that your body, mind, soul and spirit, including your personal space within this world, collectively comprise your personal “Kingdom” where you are

68 / The Book of Immediate Magic — Part 2 meant to be the “Ruler.” A sovereign is meant to govern with right and reason, and sometimes to make “self-sacrifice” for the good of  his/her “people.”153 In this regard, William Gray noted that “surely you had to sacrifice something  for the good of its people (who may  be your family),”154 to which I might add the query “What have you done to make this world a better place for someone or  something?” In terms of the “Kingship” and “Loving-kindness” we are considering here, you might ask yourself: 155 Are you a “King” in your “Inner Kingdom”? Do you make rules that you keep yourself? Can you control and govern your own emotional attributes? How far do you ever sacrifice yourself for the good of  anything or anyone connected with you? What would you sacrifice for your own health and happiness? Your family or those who love you? Your   beliefs? On this completion of the first week of the “Counting of the Omer ,” it has been suggested that you “Highlight an aspect in your  love that has bolstered your spirit and enriched your life.....and celebrate!”156

WEEK 2—CORRECTING THE SEFIRAH OF GEVURAH  During the second week of the “Counting of the Omer ” attention should be firmly focussed on the  sefirah Gevurah  (Might/ Restraint/Discipline/Severity), which is said to be synonymous with  Nyd ( Din —“Judgement”) and dxp ( Pachad   —“Fear”). Whereas Chesed  (Loving-kindness/Mercy) is infinitely expansive, abundant and embracing, Gevurah (Discipline/Might) is absolute in its severity, contraction and restrictive discipline. In this regard, William G. Gray noted that “Chesed   may be the accelerator of  Life-energy, but it is Geburah  that applies the most necessary  brake. Extension of Infinity can only be controlled by contraction of the same degree.”157

 Magical Mediation / 69 It is said that whilst Gevurah references “severity/strength/ rigor/judgment/intention/withholding/awe of God,” it also points to “excessive force, inflexibility, and inability to adapt.” 158 However, in viewing the Gevurah (Restraint/Discipline) concept of the second week of “Counting the Omer ” to be related to, or  following on from, the Chesed   (Loving-kindness/Mercy) of the first week, we are informed that “love (chesed ) is the bedrock of  human expression,” whilst “discipline ( gevurah) is the channels through which we express love.” 159 In this regard, we are told that Gevurah (discipline) “gives our life and love direction and focus,” and that the “discipline and measure” of this sefirah “concentrates and directs our efforts, our love in the proper directions.” 160 Day 8— Chesed in Gevurah

 Mymy hnwm# Mwyh rmw(l dx) Mwyw dx) (wb# Mh# hrwbgb# dsx

r  lbq xedl Transliteration:  Ha-yom sh’monah yamim  sheheim shavu’a echad v’yom echad la’omer  Chesed sheb’Gevurah  Resh  Lamed-Dalet-Ayin-Tav Kof-Bet-Lamed  Translation: Today is the eighth day which is one week and one day of Omer . Loving-kindness (Mercy) in Might (Severity)  Resh  Lamed-Dalet-Ayin-Tav Kof-Bet-Lamed 

70 / The Book of Immediate Magic — Part 2 Comment:

On the second day of “Counting the Omer ” we encountered  Discipline in Loving-Kindness. Whilst we are addressing the same  principles in the current instance, this day pertains to  Loving Kindness in Discipline, i.e. “the Chesed of Gevurah,” which is said to be a reference to “kindness as an expression of strength.” 161 We are also informed that “the underlying intention and motive in discipline is love,” and thus is Chesed of Gevurah “the love in discipline; awareness of the intrinsic love that feeds discipline and  judgment.”162 We are reminded that “your personal discipline and the discipline you expect of others is only an expression of love.” 163 In this regard, one commentator noted that “it takes maturity to realize that the discipline we choose to apply in our own lives, as well as the discipline that we expect of others, is a strong expression of love.”164  However, there are certain times when discipline needs to be applied with a strong hand (Gevurah), especially when you care (Chesed ) most profoundly for the individual so disciplined. My late mentor commented “have you ever made someone else afraid of you in order to curb bad or  unsocial behaviour, like disciplining a child or training a pet  because you really love them? In that case you should know why this concept (Gevurah) is on the Tree and understand the wellknown text ‘The Lord chastiseth whom he loveth’ ( Proverbs 3:12), and also ‘The fear of the Lord is the beginning of Wisdom’ ( Proverbs 9:10).”165 Hence in considering “Loving-kindness in Discipline,” you might ask yourself: Is your judgement and criticism of others tainted by contempt and irritation?166 Are you secretly satisfied with the failure of the one you have been judging, or are your observations founded on love for the other?167 Do you ever listen to yourself and thought about how you may sound to others? 168

 Magical Mediation / 71 In the “spirit” of this day, it was suggested that “before you criticize someone today think twice if it is out of care and love.” 169 Day 9— Gevurah in Gevurah

 Mymy h(#t Mwyh rmw(l Mymy yn#w dx) (wb# Mh# hrwbgb# hrwbg

n

xnr orab Transliteration:  Ha-yom tish’ah yamim  sheheim shavu’a echad u’sh’nei yamim la’omer  Gevurah sheb’Gevurah  Nun  Bet-Alef-Resh-Tzadi Resh-Nun-Tav Translation: Today is the ninth day which is one week and two days of Omer . Might (Severity) in Might (Severity)  Nun  Bet-Alef-Resh-Tzadi Resh-Nun-Tav Comment:

It has been said that Gevurah (Discipline) of Gevurah (Discipline), is about “strength versus rigidity.”170  We are reminded that “ gevurah within gevurah is a well of strength that we can harness  physically, mentally, emotionally, and spiritually for constructive application in our behavior, relationships, and life. But, we must take caution, for unharnessed, pure gevurah within gevurah can be dangerous.”171 It is for this reason that we are advised that “pure Gevurah” should be applied only when complete and total concentration, discipline, and restraint—without any flexibility or  compromise—are required.”172 Obviously external circumstances requiring the application of, as it were, “raw  gevurah” to work  “rectification” are fairly rare, however this day is about the “discipline factor of discipline”173 applicable in your own personal

72 / The Book of Immediate Magic — Part 2 life. In this regard, you may well query whether your discipline is “disciplined or is it excessive,”174 and equally:175 If you have enough discipline in your life and in my interactions? If you are organized, and employing your time efficiently? If you have problems with discipline and what you could do to enhance it? If you take time each day for personal accounting of your  daily schedule and accomplishments? If your discipline incorporates the other six aspects  pertaining to the “Counting of the Omer ,” i.e. Lovingkindness, Harmony, Endurance, Mindfulness (Humility), Bonding, and Leadership, since without these factors discipline cannot be effective and healthy? You might further ask yourself: In what areas you might need gevurah within gevurah to improve yourself?176 How you might apply gevurah within gevurah to restrain yourself “from offering constant criticism, verbalizing negative comments, or making wisecracks that put others down in a condescending manner”?177 How you might employ  gevurah  within  gevurah to overcome any manner of addiction?178 Rabbi Simon Jacobson, suggested that on this day you should work  an exercise in which you are to “make a detailed plan for spending your day and at the end of the day see if you’ve lived up to it.” 179 Day 10— Tiferet in Gevurah

 Mymy hr#( Mwyh rmw(l Mymy h#l#w dx) (wb# Mh# hrwbgb# tr)pt

n

ume ukrd

 Magical Mediation / 73 Transliteration:  Ha-yom asarah yamim  sheheim shavu’a echad u’sh’loshah yamim la’omer  Tiferet sheb’Gevurah  Nun  Dalet-Resh-Kaf-Kaf Ayin-Mem-Chaf  Translation: Today is the tenth day which is one week and three days of Omer . Harmony (Beauty) in Might (Severity)  Nun  Dalet-Resh-Kaf-Kaf Ayin-Mem-Chaf  Comment:

The tenth day of “Counting the Omer ” is referenced Tiferet  (Beauty/Harmony) of Gevurah (Might), and in this regard we are informed that this is about “centeredness, balance and mercy as an expression of strength.”180 However, as noted earlier, the “inner  essence” of Tiferet   (Beauty) pertains to  Mymxr ( Rachamim —  “Compassion”), and thus on this day of Tiferet in Gevurah, we are encountering “Compassion” in “Discipline.” We are told that “not  just love but compassion has to drive discipline,” and that compassion is unconditional love.181 In this regard it is maintained that the reference here is to “love just for the sake of love, not considering the others position.”182 Whilst I certainly align with the sentiments expressed here, I equally acknowledge that Tiferet  in Gevurah “utilizes gevurah (first and foremost) with the appropriate amount of tiferet to take correct action in any given situation involving family and friends.”183 Above all, it is clear that this necessitates mindfulness, and, in the words of a great commentator, “it takes wisdom,  patience, and humility to know how to achieve this, but it is essential. Tempering  gevurah  with tiferet   creates harmony and  balance within strength.”184 Having considered the ideas shared, you should query yourself:

74 / The Book of Immediate Magic — Part 2 Whether your discipline “have an element of  compassion”?185 Whether you are perhaps confronting a current situation with “either too much or too little gevurah”?186 Whether you could in situations requiring “rectification,” so to speak, “apply the harmony and balance of tiferet to be more effective”?187 Whether there is an individual who constantly violates your   personal space, and what you might do to inform this  person that you “expect a certain level of tiferet   within  gevurah” in your relationship?188 In conclusion, it was recommended that you do the following exercise on this day: “Be compassionate to someone you have reproached.”189 Day 11—   Netzach in Gevurah

rmw(l Mymy h(br)w dx) (wb# Mh# hrwbgb# xcn

v vnbgw lkb Transliteration:  Ha-yom echad asar yom  sheheim shavu’a echad v’arba’ah yamim la’omer   Netzach sheb’Gevurah Vav  Bet-Kaf-Lamed Shin-Gimel-Bet-Nun-Vav Translation: Today is the eleventh day which is one week and four days of Omer . Endurance (Victory) in Might (Severity) Vav  Bet-Kaf-Lamed Shin-Gimel-Bet-Nun-Vav

 Magical Mediation / 75 Comment:

The sefirotic principles applying to the eleventh day of “Counting the Omer ,” pertains to  Netzach  (Endurance) in Gevurah (Discipline), which is said to pertain to “determination and  persistence as expressions of strength.”190 This is clarified in the statement that “netzach within gevurah is the tenacious effort to  persistently and consistently reinforce our commitments to reach our goals or objects”191 In this regard, it has been emphasised that “effective discipline must be enduring and tenacious.” 192  It is certainly clear that “it takes discipline and strength and endurance to achieve any worthy objective or goal.”193 Again, whilst keeping the point raised firmly in your mind, you might ask yourself the following questions: Is your discipline consistent or such only when forced? 194 Are you perceived as a weak disciplinarian?195 Can you recall and relate when you discarded an undertaking, which you now wish you had completed?196 Are there any hurdles imposed by yourself or others, which is preventing you from pursuing and reaching the goals you set out to achieve? If so, what are you intending to do about this?197 The exercise suggested for this day pertains to the one you enacted on the ninth day of the “Counting of the Omer ,” i.e. Gevurah in Gevurah, regarding which it is suggested that you “extend the plan you made” on that day “for a longer period of time, listing shortterm and long-term goals and review and update it each day, and see how consistent you are; if you follow through.”198 Day 12—   Hod in Gevurah

 Mwy r#( Myn# Mwyh rmw(l Mymy h#mxw dx) (wb# Mh# hrwbgb# dwh

 l

vnrht =yvg

76 / The Book of Immediate Magic — Part 2 Transliteration:  Ha-yom sh’neim asar yom  sheheim shavu’a echad va-chamishah yamim la’omer   Hod sheb’Gevurah  Lamed  Gimel-Vav-Yod-Mem Tet-Heh-Resh-Nun-Vav Translation: Today is the twelfth day which is one week and five days of Omer . Splendour (Glory) in Might (Severity)  Lamed  Gimel-Vav-Yod-Mem Tet-Heh-Resh-Nun-Vav Comment:

 Hod (Mindfulness/Humility) within Gevurah (Discipline) was said to pertain to “withdrawal or surrender as sincere expressions of  strength.”199 This statement may appear somewhat ambiguous, but careful consideration will soon offer clarification. We are told that “whether gevurah is expressed in thought, speech or action, it can  be severe and even destructive if it originates in arrogance. But when gevurah is filtered through hod   (humility), it is tempered with gentleness and consideration for others.” 200 Besides, as Rabbi Simon Jacobson noted, “the results of  discipline and might without humility are obvious. The greatest catastrophes have occurred as a result of people sitting in arrogant  judgement of others.”201  Hence it is the cultivation of  Hod  (Humility) on all levels, which is so “critical in leading a meaningful, balanced, grounded, and happy life.” 202 You might ask yourself on this twelfth day of “Counting the Omer ”: If you are arrogant in the name of that which you consider   just?203 Whether you ever think that you “sit on a higher pedestal and bestow judgement” on those you relegate lower   positions than yourself?204 If you can describe a circumstance in which you “humbly accepted an outcome,” despite the fact that it was not what you were hoping for? 205

 Magical Mediation / 77 If in uncomfortable circumstances arising between yourself  and loved ones, you are able to listen to your “inner voice” guiding you to do what is best for them instead of for  yourself?206 Whether you have enough faith to accept those outcomes which you neither intended nor expected, and still retain your love for and service to the Eternal Living Spirit? 207 In the light then of the sefirotic principles of  Hod  (mindfulness/ humility) within Gevurah (discipline), it was suggested that on this day: “Don’t judge anyone unless you are doing so selflessly with no personal bias.”208 Day 13— Yesod in Gevurah

 Mwy r#( h#l# Mwyh rmw(l Mymy h##w dx) (wb# Mh# hrwbgb# dwsy

a

arvn uxevwy Transliteration:  Ha-yom sh’loshah asar yom  sheheim shavu’a echad v’shishah yamim la’omer  Yesod sheb’Gevurah  Alef  Yod-Shin-Va-Ayin-Tav-Kaf Nun-Vav-Resh-Alef  Translation: Today is the thirteenth day which is one week and six days of Omer . Foundation (Bonding) in Might (Severity) Comment:

The thirteenth day of the “Counting of the Omer ” pertains to Yesod  (Bonding/Foundation) within Gevurah  (Strength/Discipline). These qualities have been depicted “focused attention and intention as applications of strength.”209  It has also been said that “for  discipline to be effective it must be coupled with commitment and

78 / The Book of Immediate Magic — Part 2  bonding.”210 It is clear that the factors listed in these statements are of vital importance in all manner of relationships, and they are succinctly summarised in the statement that the “bonding of yesod  combined with the strength of gevurah makes it possible for people to stick together through thick and thin.” 211  There is really not much more to be said, except to take careful note of the comment that “in disciplining yourself and others there has to be a sense that the discipline is important for developing a stronger bond,” 212 and “to strive to keep relationships strong and lasting, while restraining any tendencies to engage in behavior that whittles away the  bond.”213 Whilst again keeping the details shared firmly in your  mind, you are exhorted to ask yourself the following questions:214 Have you at any time worked hard at mending a rift with a friend or loved one? Is there currently a rift between yourself and loved ones resulting from some disagreement, and which needs resolution? How can you practice holding your tongue so as to not  prevent the development of stronger relationships? In terms of enacting the principles of Yesod  (Bonding) in Gevurah (Discipline) in a practical manner on this day, you could work the following recommended exercise: “Demonstrate to your child or  student,” or, for that matter, anybody dear to you, “how your   bonding with each other is an essential ingredient in discipline and growth.”215 Day 14—   Malchut in Gevurah

 Mwy r#( h(br) Mwyh rmw(l tw(wb# yn# (wb# Mh# hrwbgb# twklm

m

uvdvy i#tW e#rq

 Magical Mediation / 79 Transliteration:  Ha-yom arba’ah asar yom  sheheim sh’nei shavu’ot la’omer   Malchut sheb’Gevurah  Mem Yod-Vav-Dalet-Vav-Chaf   KaRo’ SaTaN’  Translation: Today is the fourteenth day which is two weeks of Omer . Kingdom (Leadership) in Might (Severity)  Mem Yod-Vav-Dalet-Vav-Chaf   KaRo’ SaTaN’ 

80 / The Book of Immediate Magic — Part 2 Comment:

 Malchut  (Sovereignty) in Gevurah (Discipline) has been delineated “receptivity and nurturance as expressions of strength.” 216 However, in terms of the sefirotic qualities applicable to the fourteenth day of “Counting the Omer ,” we are told that “discipline, like love, must enhance personal dignity,” and that “healthy discipline should bolster self-esteem and help elicit the  best in a person; cultivating his sovereignty.”217 We are informed that the sefirah of Malchut  (Sovereignty/ Rulership) is expressed in the harmonious synthesis of the sefirot  Chesed   (Loving-kindness/Mercy); Gevurah  (Discipline/Might); Tiferet (Compassion/Beauty); Netzach (Endurance/Victory); Hod  (Humility/Mindfulness); and Yesod   (Bonding/Foundation), the result of which, we are told, “is leadership, nobility, dignity, and sovereignty.218  In this regard, it is stated that  Malchut  (Sovereignty) in Gevurah  (Discipline/Might), introduces an element of maturity and self composure into relationships and, even more importantly, it consistently and constantly expresses itself with dignity and nobility no matter what is the issue,  judgment, interaction, or reaction to a life situation.”219 Keeping these details in mind, you are encouraged to ask  yourself: If the discipline you apply on others is debilitating the human spirit, and whether it enfeebles or empowers you and those you interact with?220 If you consistently restrain yourself from judging others, “including those who are different” from you, and if not, whether you are judging others and in so doing separate yourself from them?221 If you can recount occasions when you do not display Malchut in Gevurah, and how you might rectify this?222 In the spirit of the sefirotic principles applying to this day, it was suggested that you work the following exercises: When disciplining anyone, foster his/her self-respect.223

 Magical Mediation / 81

WEEK 3—CORRECTING THE SEFIRAH  OF TIFERET  Tiferet   (Beauty), the central  sefirah on the sefirotic Tree which conjoins Chesed  (Loving-kindness) and Gevurah (Discipline), has  been delineated the “balance between Chesed   and Gevurah in compassion,” said to be “an abundance of heart.” 224 As noted, the term Mymxr ( Rachamim —“Compassion”) is a quality of Tiferet , the fundamental factor being “the dimension of truth, which is neither love or discipline and therefore can integrate the two.” 225 In this regard, it was written “Abraham is Chesed  (loving-kindness), which is on the right, Isaac is Pachad  (fear), which is on the left, and Jacob, who is Emet (Truth), is in the middle.” 226  Thus the attribute of “Truth” (tm) —   Emet ) is applied to Tiferet   (Beauty/ Compassion), regarding which it was said that “the attribute EMET  (Truth) is the middle attribute which includes all, and that is why YHVH , may He be blessed, is called by this Name.” 227 In terms of the third week of our quest for “Self  Rectification” and “Self Realisation” during the “Counting of the Omer ,” we are informed that “truth is accessed through selflessness: rising above your ego and your predispositions, enables you to realize truth.” 228 Furthermore, it is maintained that “the imbalance of love and discipline (and for that matter, any distortion) is a result of a subjective, hence limited perspective; introducing truth, by suspending personal prejudices, allows you to express your feelings (including the synthesis of chesed and  gevurah) in the healthiest manner.”229 It is thus the harmonizing quality, i.e. the beautiful blending of opposites, which is perceived in the central  sefirah, which is equated with the solar principle and the human heart, and is thus termed Tiferet  (Beauty). However, we are reminded that Tiferet not only blends the opposing principles of “Mercy” (Chesed ) and “Might” (Gevurah), since for it “to be complete it needs the inclusion of the following seven facets: love of compassion (Chesed in Tiferet ), discipline of compassion (Gevurah in Tiferet ), compassion of compassion (Tiferet  in Tiferet ), endurance of  compassion ( Netzach in Tiferet ), humility of compassion ( Hod  in Tiferet ), bonding of compassion (Yesod in Tiferet ) and sovereignty of compassion ( Malchut  in Tiferet ).”230

82 / The Book of Immediate Magic — Part 2 Day 15— Chesed  in Tiferet 

 Mwy r#( h#mx Mwyh rmw(l dx) Mwyw tw(wb# yn# Mh# tr)ptb# dsx

y

an =yme Transliteration:  Ha-yom chamishah asar yom  sheheim sh’nei shavu’ot v’yom echad la’omer  Chesed sheb’Tiferet  Yod   Ayin-Mem-Yod-Mem Nun-Alef  Translation: Today is the fifteenth day which is two weeks and one day of Omer . Loving-kindness (Mercy) in Harmony (Beauty) Yod   Ayin-Mem-Yod-Mem Nun-Alef  Comment:

On this fifteenth day of “Counting the Omer ,” relating to Chesed  (Loving-kindness/Mercy) in Tiferet  (Beauty/Compassion), we are advised on this day to “examine the love aspect of compassion.” 231 However, in terms of our earlier observations on Tiferet , it is clear  that this sefirah “in its pure form is harmony/truth—the delicate  balance between chesed  (loving-kindness) and gevurah (strengthdiscipline).”232 As I am sure every reader knows well enough, truth can be  both positive and negative.233 In “clearing the air,” being truthful with sincerity and honesty of heart, is certainly a good approach. However, it is well-known that “telling the truth” can equally be a weapon of vindictiveness. It is thus important to take heed of the message imparted by the sefirotic principles of Chesed  (Lovingkindness) in Tiferet  (Truth/Compassion). From the vantage point

 Magical Mediation / 83 of these principles, we should endeavour “to preserve truth in a loving, kind, and caring manner that considers the individual and his or her relationship with others, promoting acceptance and understanding.”234 Thus, keeping the principles of Chesed   within Tiferet  firmly in mind, you are encouraged to ask yourself in terms of  “loving-kindness” and “compassion”: Whether your compassion is “tender and loving or does it come across as pity”? 235 Whether your sympathy is “condescending and  patronizing”?236 Whether your compassion overflows “with love and warmth; is it expressed with enthusiasm, or is it static and lifeless”?237 You might also ask yourself in terms of “loving-kindness” and “truth”: When you find it necessary to discipline anyone or express dissatisfaction, do you “come across too harshly” or do the recipients still feel your love?238 When you present anyone with honest feedback, are you ready to employ words which are encouraging, rather than destructive and crushing rhetoric? 239 On this day you are again counselled to work the following exercise: “When helping someone, extend yourself in the fullest way; offer a smile or a loving gesture.”240 Day 16— Gevurah in Tiferet 

 Mwy r#( h## Mwyh rmw(l Mymy yn#w tw(wb# yn# Mh# tr)pt# hrwbg

=

rvbg =yhla

84 / The Book of Immediate Magic — Part 2 Transliteration:  Ha-yom shishah asar yom  sheheim sh’nei shavu’ot u’sh’nei yamim la’omer  Gevurah sheb’Tiferet   Mem  Alef-Lamed-Heh-Yod-Mem Gimel-Bet-Vav-Resh Translation: Today is the sixteenth day which is two weeks and two days of Omer . Might (Severity) in Harmony (Beauty)  Mem  Alef-Lamed-Heh-Yod-Mem Gimel-Bet-Vav-Resh Comment:

This day is about Gevurah  (Strength/Discipline) in Tiferet  (Harmony/Truth/Compassion). In this regard, Rabbi Simon Jacobson informed us that “for compassion to be effective and healthy it needs to be disciplined and focused. It requires discretion  both to whom you express compassion, and in the measure of the compassion itself. It is recognizing when compassion should be expressed and when it should be withheld or limited. Discipline in compassion is knowing that being truly compassionate sometimes requires withholding compassion. Because compassion is not an expression of the bestower’s needs but a response to the recipient’s needs.”241 This is so important! The term “Compassion” means “Common Passion,” which is the “Fellow-Feeling” and “sympathy” which is invoked with the desire to help and to relieve. In my estimation true “Compassion” would dutifully respect “Divinity” within the one you are “feeling with,” and then to give the service inspired within you by the sense of duty, honour, devotion, etc.. Most of us feel an inherent need to extend the “Mercy of our Maker” to our fellow humankind, and that is exactly how it should be. However, the word “Mercy” comes from the Latin “merces” meaning to pay, reward and favour. In this regard, discretion is indeed vital in the expression and measure of your  compassion. You need to know exactly how to pay and reward and extend your “favours,” i.e. your “Compassion.” Of course, you will aid and assist in the best possible manner in harmony with your 

 Magical Mediation / 85 “Fellow-Feeling,” and sometimes you assist more by allowing an individual his or her pain, in order that he/she may be relieved of  it. I often hear the cries of people wanting to be free of their pains and desiring completeness, but do they realise that completeness means to be filled up, entire, perfect, with nothing lacking, accomplished, consummate, to be fulfilled and to be whole? Regarding acts of “Loving-kindness,” I noted elsewhere that “it is important that we should afford all the opportunity to get somewhere by their own efforts. We should bear with them, submit with them, carry with them, endure with them, share with them, live with them but never for  them. The smooth, soft, calm warmth of  true clemency, compassion and mercy, does not allow slothfulness, indolence, idleness or laziness. In one sense mercy and compassion are passive, but only in the true meaning of the word, which comes from roots meaning ‘capable of suffering.’ Mercy and compassion are also active, nimble and alert. When you are aware, you are  passive enough to receive what comes, and active enough to live out what you have received.” 242 In terms of the principles of Gevurah in Tiferet  pertaining to “Strength” in “Truth,” we are told that this “involves applying the necessary strength, restraint, and discipline to ensure that truth is properly emphasized. The truth of tiferet   must sometimes be reinforced with the strength of  gevurah  so that we do not inadvertently feed unacceptable behaviors, or reward poor choices and miscalculate, or fail to see the unvarnished truth.” 243 Once again keep what has been shared here firmly in your  mind, as you ask you ask yourself:244 If you are “more compassionate with strangers than with close ones,” and why this is so? If your compassion derives from a sense of guilt? If you are helping others at the expense of helping yourself? If your compassion for those who are close to you overshadow the needs of others? If your compassion is impulsive and careless? If you “assess the measure of compassion necessary for a given situation? If you are perhaps inflicting injury on an individual with your compassion?

86 / The Book of Immediate Magic — Part 2 If your compassion is overwhelming? If your compassion is respectful, i.e. whether you give too much or too little? If others are taking advantage of your compassionate nature? If when you a person in need, you “impetuously express compassion out of guilt or pity without any discretion? If you first determine the need, and then offer support in the best possible manner? Further pertinent questions pertaining to Gevurah (Discipline) in Tiferet  (Truth), which you might equally ask yourself:245 If you “held your tongue” and refrained from making a curt comment, because you realised that this would cause hurt feelings and worsen a situation? How many times you corrected individuals in the last month with either a severe criticism or a positive comment? The following exercise is recommended in the spirit of this day: “Express your compassion in a focused and constructive manner   by addressing someone’s specific needs.”246 Day 17— Tiferet  in Tiferet 

 Mwy r#( h(b# Mwyh rmw(l Mymy h#l#w tw(wb# yn# Mh# tr)ptb# tr)pt

k

ywrvd uvdvy Transliteration:  Ha-yom shiv’ah asar yom  sheheim sh’nei shavu’ot u’sh’loshah yamim la’omer  Tiferet sheb’Tiferet   Kaf  Yod-Vav-Dalet-Vav-Chaf Dalet-Vav-Resh-Shin-Yod 

 Magical Mediation / 87 Translation: Today is the seventeenth day which is two weeks and three days of Omer . Harmony (Beauty) in Harmony (Beauty)  Kaf  Yod-Vav-Dalet-Vav-Chaf Dalet-Vav-Resh-Shin-Yod  Comment:

This day pertains to Tiferet (Beauty/Harmony/Compassion/Truth) within itself. This remarkable sphere on the sefirotic Tree is the  balance between Chesed  (Loving-kindness/Mercy) and Gevurah (Might/Discipline), the three sefirot  understood to be expressing “Greatness,” “Power” and the “Glory” of the Divine One. In this regard, it is written tr)pthw hrwbghw hldgh hwhy Kl (l’cha YHVH ha’g’dulah v’ha-g’vurah v’ha-tiferet   —“Thine YHVH  is the greatness, and the power, and the glory”) [1 Chronicles 29:11]. In my estimation the meaning of this verse is succinctly expressed in the statement that “Tiferet   within tiferet   accentuates the natural  beauty of balance between compassion and truth so that the latter  is expressed to another in a healthy manner which produces harmony,” and that “achieving mastery of this sefirah combination is an important step towards lasting inner balance and selfesteem.”247 We are reminded that Tiferet   within Tiferet   is “the expression of compassion and its intensity,” and that “true compassion is limitless. It is not an extension of your needs and defined by your limited perspective. Compassion for another is achieved by having a selfless attitude, rising above yourself and  placing yourself in the other person’s situation and experience.”248 In this regard it was recommended that you ask yourself: 249 If you express and actualize the compassion and empathy in your heart, and what blocks you from expression it? If your compassion is truly compassionate or self serving? If your compassion derives from a sense of guilt rather than genuine empathy, and how this impacts your compassion? If your compassion is expressed from a sense of duty offered as if it is frivolous?

88 / The Book of Immediate Magic — Part 2 If you are offering compassion habitually because you feel  bad on encountering suffering, or are you applying yourself  to scrutinise your compassion in terms of limitations and forms of expression? If your compassion is well rounded, since your compassion is fully realised only when it comprises the qualities of  other six  sefirot   within Tiferet , i.e. loving-kindness (Chesed ), Discipline (Gevurah), Endurance ( Netzach), Humility ( Hod ), Bonding (Yesod ), and Sovereignty ( Malchut ). You are further exhorted on this day, to ask yourself: 250 When faced with complex situations requiring a response, if you consider every option before thinking, saying or  doing anything, or if you simply react thoughtlessly? How you might deal with any situation from the Kavvanah, the focussed intention or stance of Tiferet  within Tiferet ? Having considered and hopefully responded to these questions in a personally most meaningful manner, it is suggested that you work the following exercise: “Express your compassion in a new way that goes beyond your previous limitations: express it towards someone to whom you have been callous.” 251 Day 18—   Netzach in Tiferet 

 Mwy r#( hnwm# Mwyh rmw(l Mymy h(br)w tw(wb# yn# Mh# tr)ptb# xcn

y

udvcy =ymew Transliteration:  Ha-yom sh’monah asar yom  sheheim sh’nei shavu’ot v’arba’ah yamim la’omer   Netzach sheb’Tiferet  Yod   Ayin-Mem-Yod-Mem Yod-Chet-Vav-Dalet-Chaf 

 Magical Mediation / 89 Translation: Today is the eighteenth day which is two weeks and four days of Omer . Endurance (Victory) in Harmony (Beauty) Yod   Ayin-Mem-Yod-Mem Yod-Chet-Vav-Dalet-Chaf  Comment:

The eighteenth day of “Counting the Omer ” pertains to the  principles of Netzach (Endurance/Victory) in Tiferet   (Harmony/ Compassion). In this regard we are told that  Netzach in Tiferet  “helps us to preserve the beautiful harmony of Tiferet .”252 This is said to pertain to “commitments, choices, pursuits, relationships, and chosen paths in life can be a rollercoaster ride with their ups and downs, good times and bad.” 253 Factually Tiferet  (harmony) indeed needs the quality of  Netzach  (endurance), in order “to weather these difficult periods and reinforce and preserve relationship commitments.”254 In order to reach a more practical understanding of this, it is recommended to ask yourself:255 If you have committed time and effort to a worthy goal or  cause, and having done so on an enduring basis over a  period of time, and if not, what stops you from making such a commitment? Are you aware of possible obstacles in your life which impede the achievement of important goals, and what can you do to establish reasonable boundaries to aid you to stay on course? Are you “too passive in setting goals and working in a dedicated manner to complete them,”256 and what can you do to change this? As noted earlier, Tiferet   pertains to  Mymxr ( Rachamim —  Compassion). In this regard, you may also ask yourself:257 If your compassion is enduring and consistent, reliable or  whimsical? If you have the capacity to be compassionate even when you are engrossed in unrelated activities? If you are ready “to stand up and fight for another”? 258

90 / The Book of Immediate Magic — Part 2 Keeping in mind the concepts pertaining to this day, you are encouraged to perform the following exercise: “In middle of the  busy day take a moment and call someone that needs a compassionate word. Defend someone who is in need of sympathy even if it’s not a popular position.” 259 Day 19—   Hod  in Tiferet 

 Mwy r#( h(#t Mwyh rmw(l Mymy h#mxw tw(wb# yn# Mh# tr)ptb# dwh

x

xbbk =lvk Transliteration:  Ha-yom tish’ah asar yom  sheheim sh’nei shavu’ot v’chamishah yamim la’omer   Hod sheb’Tiferet  Tav  Kaf-Vav-Lamed-Mem Kaf-Bet-Bet-Tav Translation: Today is the nineteenth day which is two weeks and five days of Omer . Splendour (Glory) in Harmony (Beauty) Tav  Kaf-Vav-Lamed-Mem Kaf-Bet-Bet-Tav Comment:

We are told that “hod   within tiferet   is righteous truth.”260 Regarding the sefirotic principles of the nineteenth day of  “Counting the Omer ,” it is said that “ Hod   adorns Tiferet   with humility to make it even more beautiful and balanced,” and that “when hod   is coupled with tiferet , it manifests itself in quiet consideration and recognition of the other that comes from selflessness and not ego-based self-interest.”261  It should be realised that the current combination of sefirotic principles define

 Magical Mediation / 91 good living, and thus require most careful consideration, and thus it has been written that “hod   within tiferet   is a defining sefirah. With it, we can all live dignified lives. Without it, we are doomed.”262  It was further stated “achieving an ethical society requires hod   within tiferet . First there must be an acceptance of  that which is true, and also a balance expression of chesed and  gevurah. A society which lacks this balance will not be a healthy society. Too much chesed  can lead to too much permissiveness..... and an attitude of ‘anything goes.’ Conversely, too much gevurah  produces a totalitarian society where the strong.....and tolerance are suppressed.”263  It is thus maintained that  Hod   (Humility) “is essential in an ethical society and that comes from a foundation  built on hod  within tiferet .”264  Naturally, in terms of the spirit of this day, what has been said about the principles of Hod in Tiferet  within a healthy society, needs to be translated in terms applicable to your personal life and well-being. In this regard, we are reminded that Tiferet  (compassion) must incorporate  Hod   (humility) “for it not to be condescending and pretentious,”265 and thus is Hod  , in the words of Rabbi Simon Jacobson, a recognition “that my ability to be compassionate and giving does not make me better than the recipient; it is the acknowledgement and appreciation that by creating one who needs compassion God gave me the gift of being able to bestow compassion. Thus there is no place for haughtiness in compassion.”266 Again, in terms of the vital principles applying not only to this day, but to the entirety of your life, you are encouraged to ask yourself:267 If you feel superior because you are compassionate, and look down at those requiring your compassion? If you are grateful and humble before the Eternal One for  having afforded you the ability to be compassionate? You are further exhorted to equally query:268 If you “try to give others the benefit of the doubt and to always look favourably upon them”? If your thoughts elevate you or leave you insecure, jealous, or haughty?

92 / The Book of Immediate Magic — Part 2 If you use your “gift of speech to express gratitude and appreciation and honor” to your fellow humankind, or to engage in slander, “complain, blame, criticize, and judge”? If you behave in a dignified manner, displaying patience and courtesy, or if you rush around oblivious to the needs of others? If in giving to those in need, you are doing so without seeking acknowledgement, or if you do so for self  aggrandisement, believing yourself superior to the recipient? If your personal needs, desires and expectations are “so tied into your ego needs that you neglect those that you love and regard”? If arrogance and a lack of flexibility have in a given situation “prevented you from behaving in a way that required the nuance of truth and harmony”? Having considered these questions with sincerity and truth, it is suggested that you perform the following exercise: “Express compassion in an anonymous fashion, not taking any personal credit.”269 Day 20— Yesod  in Tiferet 

 Mwy Myr#( Mwyh rmw(l Mymy h##w tw(wb# yn# Mh# tr)ptb# dwsy

w

=rmw vcmwy Transliteration:  Ha-yom es’rim yom  sheheim sh’nei shavu’ot v’shishah yamim la’omer  Yesod sheb’Tiferet  Shin Yod-Shin-Mem-Chet-Vav Shin-Mem-Resh-Mem

 Magical Mediation / 93 Translation: Today is the twentieth day which is two weeks and six days of Omer . Foundation (Bonding) in Harmony (Beauty) Shin Yod-Shin-Mem-Chet-Vav Shin-Mem-Resh-Mem Comment:

It is said that Bonding (Yesod ) is required for Compassion (Tiferet ) to be fully realised, and that this pertains to “creating a channel  between giver and receiver. A mutuality that extends beyond the moment of need. A bond that continues to live on,” which “is the most gratifying result of true compassion.” 270 In my estimation the concepts of Yesod  (Bonding) in Tiferet  (Compassion/Truth) pertaining to the twentieth day of the “Counting of the Omer ,” speak of reliability and commitment in the obligations underlying all manner of relationships in your life. This I believe are the underlying principles behind the statement that Yesod  (Bonding/Foundation) “brings a quality of permanence and reliability to the  sefirah of tiferet .”271  These principles and qualities are applicable in all relationships and commitments. In this regard, we are told that “the beautiful balance and truth of  tiferet , when coupled with  yesod , allows for a constancy in  bonding that creates a fixed cornerstone to life’s endeavours.”272 In harmony with the spirit of this day, you are exhorted to ask yourself: If you bond with or stand apart from those for whom you have compassion?273 If your interaction with those in need, derives entirely from a sense of pity, and whether “your interaction achieve anything beyond a single act of sympathy?”274 “To whom are you bonded in complete harmony and truth such that you can be completely relied upon in both good and bad times to loyally give this other person your very  best?”275

94 / The Book of Immediate Magic — Part 2 If your bond is “strong enough that you can convey messages the other may not wish to hear,” and if this is mutual?276 To whom in your life do you feel completely connected,” and how “you show that connection”?277 Once again, whilst keeping all principles perceived in mind, and having carefully evaluated yourself in terms of the listed queries, you are encouraged to work the following exercise: “Ensure that something eternal is built as a result of your compassion” 278 Day 21—   Malchut  in Tiferet 

 Mwy Myr#(w dx) Mwyh rmw(l tw(wb# h#l# Mh# tr)ptb# twklm

p vnnryv w#ky d#gn Transliteration:  Ha-yom echad v’esrim yom  sheheim sh’loshah shavu’ot la’omer   Malchut sheb’Tiferet   Peh Vav-Yod-Resh-Nun-Nun-Vav  NaGiDa YeiCheiSha Translation: Today is the twenty-first day which is three weeks of Omer . Kingdom (Leadership) in Harmony (Beauty)  Peh Vav-Yod-Resh-Nun-Nun-Vav  NaGiDa YeiCheiSha

 Magical Mediation / 95

Comment:

At the conclusion of the third week of “Counting the Omer ,” we are examining the principles of  Malchut   (Dignity/Leadership/  Nobility) in Tiferet  (Compassion/Harmony/Truth) in our lives. In this regard, we are informed that “for compassion to be complete .....it must recognize and appreciate individual sovereignty. It should boost self-esteem and cultivate human dignity. Both your  own dignity and the dignity of the one benefiting from your  compassion.”279 It has been said that “malchut  within tiferet  is the epitome of the sefirah of tiferet .”280  Thus it is maintained that “when we independently choose to always act with kingship, dignity, leadership and nobility in our thoughts, speech, and actions, and in a way that reflects the truth and the beautiful  balance that tiferet  represents, we have mastered malchut  within tiferet .”281

96 / The Book of Immediate Magic — Part 2 However, Malchut  is believed to be complete and fulfilled when it comprises the other six sefirotic qualities fully expressed within it, i.e. the qualities of Chesed  (loving-kindness), Gevurah (restraint), Tiferet  (balance), Netzach (endurance), Hod  (humility), and Yesod   (bonding) harmoniously interrelated and expressed whenever necessary in appropriate dosages. We are told that life continuously affords everyone “a chance to learn what truth is, and express it in harmonious ways throughout the day.” 282 We are at times “presented with a life test where we are expected to actually implement this learned ability in a manner that serves as a model and inspiration for others.”283  To be able to deal with life in a wholesome manner, you need to be fully aware of your fallibilities. Owning up to your faults is in my estimation a sign of true spiritual growth. In this regard, you are advised to ask yourself: 284 If you can own up to somepersonal wrong doing, even when you know that the result might be painful? If you can perform a deed entirely out of character for the greater good, and recognise how this impacted your life? What is your greatest obstacle precluding you from “living a life of harmony and truth,” and what you are willing to do to resolve this? In terms of directing the Mercy of your Maker to your fellow humankind, i.e. expressing “complete compassion” (Tiferet ) with “respectful dignity” ( Malchut ), you are encouraged to ask  yourself:285 If your compassion is “expressed in a dignified manner,” and if you “manifest and emphasize majesty” in your  If your compassion “elicit dignity in others”? If you are aware of the fact that in experiencing compassion as dignified, that “it will reflect reciprocally in the one who receives compassion”? Having carefully considered the unique principles applying to this day, you are called upon to perform the following exercise: “Rather than just giving them charity help them help themselves in a fashion that strengthens their dignity.”286

 Magical Mediation / 97

WEEK 4—CORRECTING THE SEFIRAH  OF NETZACH  The sefirah of Netzach (Victory/Endurance) is said to pertain to initiative, persistence, and determination to overcome.287 In this regard, we informed that  Netzach  “stands for the active overcoming of obstacles, the conquest of anything that would interfere with the flow of divine energy.”288 The question arises as to exactly what one might consider to be interfering “with the flow of divine energy,” and here opinions are going to vary so greatly, that it is highly likely that the variety of opinions regarding exactly what is and what is “godly” is going to stir most “ungodly” religious arguments, accusations, and condemnations, i.e. a manifestation of not so sacred intolerance which will definitely “interfere with the flow of divine energy”! In my estimation, what truly interrupts the flow of Shefa (Divine Abundance) in your life and world, is what my late mentor, William G. Gray, termed “the enemies within the gates.” He noted that “these include all your faults, fallibilities and imperfections, to say nothing of any anti-human entities opposed to you making spiritual progress, and, on a broader scale, the obvious evils existing all over this earth,”289 the latter being mainly of human making. William Gray noted that “life is a struggle, a fight, a constant conflict. Every one of us realises that. Against whom or what? Some would say “the Devil,” others misfortune, others again fate or nature. All of these indicate external influences we are all up against. How many are enlightened enough to say: ‘My own divided being?’ The real battle of life begins and must end in one’s self. That is the Victory we must gain here before we expect even the slightest sign of Perfect Peace Profound.”290 As has been proven again and again, persistence and determination, qualities of  Netzach  (Victory/Endurance), are certainly necessary to overcome the worst in ourselves and in dealing with the vicissitudes of life. In this regard, we are informed that “endurance and ambition is a combination of determination and tenacity. It is a balance of patience, persistence and guts. Endurance is also being reliable and accountable, which establishes security and commitment.....It is an energy which comes from within and stops at nothing to achieve its goals.”291 We are further reminded that “effective endurance needs to encompass

98 / The Book of Immediate Magic — Part 2 the following seven ingredients,” i.e. all seven sefirotic qualities  pertaining to the “Counting of the Omer ,” these being “love, discipline, compassion, endurance, humility, bonding and dignity,”292 and regarding which it was written that “the problems  people have with endurance and commitment are due to a lack of  one or more of these seven components.”293 Day 22— Chesed  in Netzach

 Mwy Myr#(w Myn# Mwyh rmw(l dx) Mwyw tw(wb# h#l# Mh# xcnb# dsx

v

=brb =ymval Transliteration:  Ha-yom sh’nayim v’esrim yom  sheheim sh’loshah shavu’ot v’yom echad la’omer  Chesed sheb’Netzach Vav  Lamed-Alef-Vav-Mem-Yod-Mem Bet-Resh-Bet- Mem Translation: Today is the twenty-second day which is three weeks and one day of Omer . Loving-kindness (Mercy) in Endurance (Victory) Vav  Lamed-Alef-Vav-Mem-Yod-Mem Bet-Resh-Bet- Mem Comment:

The sefirotic qualities applying to this day are Chesed   (Lovingkindness) in Netzach (Endurance/Victory). It has been said the that  Netzach  is a “powerful raw force” which “can accomplish important objectives and goals,” 294   including establish “relationships that endure for a lifetime.” 295 However, in terms of  the guidance afforded by the principles of Chesed   (Lovingkindness) in Netzach (Endurance), it is clear that “for anything to

 Magical Mediation / 99 endure it needs to be loved,”296 and that “a neutral or indifferent attitude will reflect in a marginal commitment.” 297  It is for this reason that we are informed that endurance requires patience, that it can be counterproductive without love, 298 since “raw endurance can come across as harsh and aggressive, which undermines the cooperation of others.”299 Thus we are told that employing  Netzach  (Endurance) without Chesed  (Loving-kindness) is harsh, “which can result in isolation or distortion,”300 and that “out of sheer determination one may often become controlling and demanding, driving others away.”301 We are therefore informed that “when the heart of chesed  merges with the endurance of netzach, it helps to ensure that this attribute will be manifested in a loving, kind and considerate manner—a manner which makes a place for others and does not  become severe or destructive to the human spirit.” 302 In terms of  this deliberation, you are encouraged to ask yourself:303 If there are individuals within your circle of acquaintances who “insist on doing things only their way without seeking input from others,” and what you could do to change this? If there are areas in which you appear harsh, demanding, stubborn and uncaring, and what you might do to work a change in this regard? If you are particularly impatient with certain individuals, and how you might alter this as a demonstration of Chesed (Loving-kindness) in Netzach (Endurance)? In the light of the spirit of this day, Rabbi Simon Jacobson queried:304 Whether your endurance is resulting in you appearing inflexible? Whether your “drive and determination” results in you  being controlling and demanding? Whether all and sundry in your life are cooperating with you purely because of the enforcement of your will or out of love? Whether your endurance is unloving?

100 / The Book of Immediate Magic — Part 2 Whether you allow others to get hurt in order to get your  own way? Whether you believe “the end justifies the means,” and whether you would stop at nothing to achieve your goals? Whether you are still loving when your endurance prevails, and having overcome obstacles in your own way? Whether you are driven by love or hate when you are defending yourself and others against unhealthy influences? Having once again carefully considered the concepts and principles addressed here, you are encouraged to work the following exercise: “When fighting for something you believe in, pause a moment to ensure that it is accomplished in a loving manner.”305 Day 23— Gevurah in Netzach

 Mwy Myr#(w h#l# Mwyh rmw(l Mymy yn#w tw(wb# h#l# Mh# xcnb# hrwbg

t =rht yk Transliteration:  Ha-yom sh’loshah v’esrim yom  sheheim sh’loshah shavu’ot u’sh’nei yamim la’omer  Gevurah sheb’Netzach Tet   Kaf-Yod Tet-Heh-Resh-Mem Translation: Today is the twenty-third day which is three weeks and two days of Omer . Might (Severity) in Endurance (Victory) Tet   Kaf-Yod Tet-Heh-Resh-Mem

 Magical Mediation / 101 Comment:

The twenty-third day of “Counting the Omer ” pertains to the sefirotic qualities of Gevurah  (Strength/Discipline) in  Netzach (Endurance). In this regard, you are advised to “examine the discipline of your endurance,” since “endurance must be directed toward productive goals and expressed in a constructive manner.”306 We are reminded that Netzach (Endurance) is required in “achieving goals and objectives, establishing and building longterm relationships, serving God,” and in “accomplishing one’s mission in the world.”307 Considered in terms of the principles applying this day in which Gevurah (Strength) is conjoined with Netzach (Endurance), we are told that “there is an added element of strength, discipline, and restraint that can have either a positive or negative effect. The effect is positive when gevurah expresses itself as self-control to modulate situations while, at the same time, energetically driving toward results. The effect is negative when the power of gevurah is used to achieve immoral, unethical and non-productive ends.” 308 Keeping this in mind, you are encouraged to ask yourself: If you have “the enduring strength to break bad habits” and cultivate good ones in your life, and what you might do right away to facilitate the latter? 309 If your endurance come from strength or weakness, i.e. “does it come out of deep conviction or out of  defensiveness?310 If you are “tenacious out of stubbornness and an unwillingness to acknowledge errors”? 311 If your decisions are based on a personal agenda, which  precludes you from reviewing them?312 If you need to have a conversation with a loved one or a friend about your relationship, if you are mentally and emotionally prepared to have this interaction, and what you might do to ready yourself for it? 313 If you have considered these questions in sincere honesty of heart, you are advised to work the following exercise: “Break one bad habit today.”314

102 / The Book of Immediate Magic — Part 2 Day 24— Tiferet  in Netzach

 Mwy Myr#(w h(br) Mwyh rmw(l Mymy h#l#w tw(wb# h#l# Mh# xcnb# tr)pt

e ymcr tvpwx Transliteration:  Ha-yom arba’ah v’esrim yom  sheheim sh’loshah shavu’ot u’sh’loshah yamim la’omer  Tiferet sheb’Netzach  Ayin Tav-Shin-Peh-Vav-Tet Resh-Chet-Mem-Yod  Translation: Today is the twenty-fourth day which is three weeks and three days of Omer . Harmony (Beauty) in Endurance (Victory)  Ayin Tav-Shin-Peh-Vav-Tet Resh-Chet-Mem-Yod  Comment:

The sefirotic qualities applying to the twenty-fourth day of the “Counting of the Omer” pertains to Tiferet   (Harmony/Truth) in  Netzach (Endurance). We are again reminded that endurance has  both positive and negative aspects in its application, since “Netzach is a concentrated, dedicated momentum that achieves outcomes in every sphere of life.”315 In this regard, we are told that “that the “positive applications of netzach include tenacious and  persistent efforts to achieve worthy goals,” but that, on its own,  Netzach (Endurance) “can easily become negative.” Thus it is said that the inclusion of Tiferet (Harmony/Truth) results in “the drive and determination of netzach” being meaningfully “modulated by the balance and truth of tiferet , which respects boundaries and is considerate of multiple priorities, relationships, and

 Magical Mediation / 103 responsibilities.”316 Thus, “the balance of tiferet  influences netzach not to become so extreme that it consumes other life priorities and subtracts from the ability to maintain an integrated balance in all areas of life.”317 This being said, we noted that compassion is equally a quality of Tiferet , and we are therefore informed that “healthy endurance, directed to develop good qualities and modifying bad ones, will always be compassionate.” 318  In this regard, Rabbi Simon Jacobson noted “the compassion of endurance reflects a most beautiful quality of endurance: an enduring commitment to help another grow. Endurance without compassion is misguided and selfish. Endurance needs to be not just loving to those who deserve love, but also compassionate to the less fortunate.”319 Having again carefully considered these points, you are advised to ask yourself:320 If you are gracious in victory? If your determination compromise your compassion for  others? If you are able to transcend your ego and empathize with competitors? In terms of applying the principles of harmony and truth in your  endurance, you might equally ask yourself: 321 Whether there is a lack of balance in your priorities, i.e. do you spend less time with loved ones than they require from you? Whether your health is suffering because of imbalances in your life, and what you might do to rectify this? How worthy your goals really are, and how persistent you are in achieving those goals, seeing them through without quitting? Having considered all of the points raised, and attempted reasonable answers to the questions raised, you are advised to work the following exercise: “Be patient and listen to someone that usually makes you impatient.” 322

104 / The Book of Immediate Magic — Part 2 Day 25—   Netzach in Netzach

 Mwy Myr#(w h#mx Mwyh rmw(l Mymy h(br)w tw(wb# h#l# Mh# xcnb# xcn

m uxqdj =yme Transliteration:  Ha-yom chamishah v’esrim yom  sheheim sh’loshah shavu’ot v’arba’ah yamim la’omer   Netzach sheb’Netzach  Mem  Ayin-Mem-Yod-Mem Tzadi-Dalet-Kof-Tav-Chaf  Translation: Today is the twenty-fifth day which is three weeks and four days of Omer . Endurance (Victory) in Endurance (Victory)  Mem  Ayin-Mem-Yod-Mem Tzadi-Dalet-Kof-Tav-Chaf  Comment:

The twenty-fifth day of “Counting the Omer ” pertains to the concept of Netzach (Endurance) in Netzach (Endurance). This is said to pertain to “willpower and determination” which everyone has.323 Thus we re told that all of us “have the capacity to endure much more than we can imagine, and to prevail under the most trying of circumstances.”324 In this regard, it has been correctly observed that  Netzach (Endurance) “is the ability to steadfastly adhere to a path, whether positive or negative, to accomplish plans and goals, and to adhere to values and commitments. One that has netzach is able to stay focused on a course of action and be faithful

 Magical Mediation / 105 to commitments whether in the physical, mental, emotional, or  spiritual realm over extended periods of time.”325 However, on this day we are facing, as it were, a double dose of Netzach (Endurance) for good or ill. Thus we are informed that “netzach within netzach is the extra power to reinforce pure netzach to produce an even more intensified drive and focused discipline to complete plans or goals. It is a booster that empowers endurance to stick to a path, objective or plan, whether good or   bad, and to achieve its end.” 326 It is therefore important that you ask yourself the following serious questions: 327 If you are stubbornly clinging to viewpoints that needs to  be reconsidered? What is the greatest challenge which is currently facing you, and if you are willing to commit yourself to this test, willingly enduring it in order to become a better person? If you display enduring commitment to those you love, and if they do the same towards you? You should further ask yourself: 328 If your behaviour is erratic, i.e. inconsistent and unreliable, and, since you have will and determination, why this should be so? If you fear accessing your endurance and committing, if  you are afraid that you might be trapped by commitment, and why this should be so? If “instead of cultivating endurance in healthy areas,” you “developed a capacity for endurance of unhealthy experiences?” If you are enduring more pain than pleasure, and underestimate your capacity to endure? The following exercise is recommended for this day: “Commit yourself to developing a new good habit.”329

106 / The Book of Immediate Magic — Part 2 Day 26—   Hod  in Netzach

 Mwy Myr#(w h## Mwyh rmw(l Mymy h#mxw tw(wb# h#l# Mh# xcnb# dwh

y

dymx rvwym Transliteration:  Ha-yom shishah v’esrim yom  sheheim sh’loshah shavu’ot v’chamishah yamim la’omer   Hod sheb’Netzach Yod   Mem-Yod-Shin-Vav-Resh Tav-Mem-Yod-Dalet  Translation: Today is the twenty-sixth day which is three weeks and five days of Omer . Splendour (Glory) in Endurance (Victory) Yod   Mem-Yod-Shin-Vav-Resh Tav-Mem-Yod-Dalet  Comment:

This day pertains the sefirotic principles of  Hod   (Humility) in  Netzach (Endurance). We are informed that “hod  within netzach introduces the ability to modify endurance with humility.”330 It is further stated that “hod   influences netzach with the neutralizing factor of humility to keep it from becoming extreme in its intensity and thus harming our lives and others.” 331 In this regard, we are told that “yielding—which is a result of humility—is an essential element of enduring.”332 It is further maintained, that “true endurance sometimes requires the ability to yield or compromise appropriately rather  than steadfastly clinging to a position once it becomes clear  another course of actions is necessary.”333 This is applicable in all walks of life, and hence Rabbi Simon Jacobson wrote that “individuals have to learn this. Families have to learn this.

 Magical Mediation / 107 Business leaders have to learn this,” 334 because “standing fast can sometimes be a formula for destruction.”335 We are also informed that “endurance is fueled by inner  strength.  Hod  of netzach  is the humble recognition and acknowledgement that the capacity to endure and prevail comes from the soul that God gave each person. This humility does not compromise the drive of endurance; on the contrary, it intensifies it, because human endurance can go only so far and endure only so much, whereas endurance that comes from the Divine soul is limitless.”336 Thus, if you clearly understood the vital messages shared here, you are advised to ask yourself: Whether you yield to the needs, requests, or demands of  others too much or too little, and how can you rectify this?337 Whether you know when to yield out of strength, or are you often afraid to yield?338 Whether you attribute your success solely to your own strength and determination, and if this is due to you having convinced yourself that you are all powerful due to your  level of endurance?339 From whence you get the strength to endure in times when there appears to be no light at the end of the tunnel?340 Having again considered these questions most carefully, you are encouraged to work the following exercise: “When you awake, acknowledge God for giving you a soul with the extraordinary  power and versatility to endure despite trying challenges. This will allow you to draw energy and strength for the entire day.” 341 Day 27— Yesod  in Netzach

 Mwy Myr#(w h(b# Mwyh rmw(l Mymy h##w tw(wb# h#l# Mh# xcnb# dwsy

=

=lmg =ymvalv

108 / The Book of Immediate Magic — Part 2 Transliteration:  Ha-yom shiv’ah v’esrim yom  sheheim sh’loshah shavu’ot v’shishah yamim la’omer  Yesod sheb’Netzach  Mem Vav-Lamed-Alef-Vav-Mem-Yod-Mem Gimel-Mem-Lamed Mem Translation: Today is the twenty-seventh day which is three weeks and six days of Omer . Foundation (Bonding) in Endurance (Victory)  Mem Vav-Lamed-Alef-Vav-Mem-Yod-Mem Gimel-Mem-Lamed Mem Comment:

This twenty-seventh day of the “Counting of the Omer ” relates to Yesod  (Bonding) in Netzach (Endurance), or, as one commentator  noted, “Bonding with Endurance.”342  In this regard, we are informed that “bonding is an essential quality of endurance,” and that “endurance without bonding will not endure.”343 This is said to pertain to “unwavering commitment” to an individual, situation, experience, etc., which “you are bonding with, a commitment so  powerful that you will endure all to preserve it. Endurance without  bonding will not endure.”344 It is maintained that whilst Netzach (Endurance) “can be a determined and steady force to accomplish goals,” the union of   Netzach (Endurance) with Yesod  (Bonding) ensures the grounding of endurance, so that, while being resolute, we do not lose sight of  the critical importance of maintaining strong relationships and worthy values.”346 In this regard, you might ask yourself: 347 Whether there are long standing disputes within your  family or friendship circle requiring resolution, and what you might do about this situation? Whether there are individuals within your circle of  acquaintances, whether they be relegated to be of the intimate or casual kind, of whom you are judgmental, and

 Magical Mediation / 109 how you might resolve these differences or perhaps adopt a neutral stance? What are you doing to further greater unity, if not amongst the whole of humankind, at least amongst those who are closest to you? Having considered the points addressed, and hopefully addressed the relevant queries, you are encouraged to work the following exercise: “To ensure that your new resolution should endure, bond with it immediately. This can be assured by promptly actualizing your resolution in some constructive deed.” 348 Day 28—   Malchut  in Netzach

 Mwy Myr#(w hnwm# Mwyh rmw(l tw(wb# h(br) Mh# xcnb# twklm

m

orab g#xj r#tb Transliteration:  Ha-yom sh’monah v’esrim yom  sheheim arba’ah shavu’ot la’omer   Malchut sheb’Netzach  Mem  Bet-Alef-Resh-Tzadi  BiTaRo TzaTaG’  Translation: Today is the twenty-eighth day which is four weeks of Omer . Kingdom (Leadership) in Endurance (Victory)  Mem  Bet-Alef-Resh-Tzadi  BiTaRo TzaTaG’ 

110 / The Book of Immediate Magic — Part 2

Comment:

The sefirotic qualities pertaining to the thirty-third day of  “Counting the Omer ” are  Malchut   (Sovereignty/Leadership/  Nobility) in Netzach (Endurance). In this regard, it has been said that “sovereignty is the cornerstone of endurance.” 349 We are told that the combination of  Malchut   (Leadership) in  Netzach (Endurance) facilitates a holistic conjunction of all the sefirot  in a “comprehensive way to ensure that our endurance is balanced and not distorted by extremes in our drive to actualize and achieve results.”350 Malchut  in Netzach has been succinctly delineated “a steady course that incorporates a mature state of being that can overcome challenges and obstacles over time, while working towards a worthy outcome with dignity, sovereignty, leadership, and vision.”351 Whilst keeping these details in mind, you are encouraged to ask yourself:

 Magical Mediation / 111 Whether your endurance is dignified, and bringing out the  best in you?352 Amongst the many goals you have set yourself in your life, which have you achieved?353 What were the challenges you faced on your journey to the fulfilment of a goal, and what did you learn from the experience?354 Whether you are able to maintain a dignified, noble stance with your head held high when faced with hardships, rather  than wallow in misery and cower in fear? 355 Whether you are able to start again following a setback, or  whether you submit and admit defeat? 356 On this day you are encouraged to work the following exercise: “Fight for a dignified cause.” 357

WEEK 5—CORRECTING THE SEFIRAH  OF HOD The  sefirah of  Hod   is interpreted to be “Splendour,” “Glory,” “Majesty,” “Acknowledgment,” “Vigour,” and, as I noted elsewhere, even “Beauty.”358 Hod  is understood to be referencing “thinking,” in contradistinction to  Netzach  which references “feeling.” However, there is an affinity between what could be termed the “thinking-appreciation” as referenced by Hod , and the “feeling-appreciation” indicated by Netzach. I believe this to be expressed in the words “think” and “thank,” both of which, as I mentioned previously, were derived from the same root. 359 This simply means a “thoughtful life” is a “thankful life,” and that is in my estimation the reason why the  sefirah of  Hod   is said to be referencing “humility.” In this regard, Rabbi Simon Jacobson informs us that “if endurance is the engine of life humility is its fuel. As gevurah (discipline) gives chesed  (love) focus, hod  gives netzach direction.”360 However, what should be understood right away is that the “humility” referenced here has absolutely nothing in common with the “false humility.” In this regard, I previously observed how individuals, acting in the name of great “piety,” are “employing

112 / The Book of Immediate Magic — Part 2 ‘humility’ to intimidate and manipulate all and sundry in their  vicinity into eating ‘humble pie.’ Sadly adopting a humble stance is in many instances itself a form of self-aggrandisement, e.g. ‘there are none as humble [and as intolerant] as we are’.”361 So how would one define the true humility referenced in the current instance in terms of the sefirah of Hod ? We are told that “humility is modesty; it is recognizing how small you are which allows you to realize how large you can become.” 362 Humility “is acknowledgement (from the root ‘hoda’ah’),”363 and it indicates a condition of appreciation, i.e. thankfullness. In this regard, we are told that “it is saying ‘thank you’ to God,” 364 and that “it is clearly recognizing your qualities and strengths and acknowledging that they are not your own; they were given to you  by God for a higher purpose than just satisfying your own needs.”365 From a more personal angle, I once had an incredible, as it were, dream-vision in which I encountered the infinite vastness of  “Divine Being,” so to speak. Though all such experiences are inevitably modified in terms of the personal capacity of the experiencer, the impact of it left me with some understanding of  the oft-quoted biblical phrase “the fear of the Lord is the beginning of Wisdom” ( Psalm 111:10; Proverbs 9:10). The encounter left me with a profound sense of the meaning of true humility, which in my estimation is the most accurate assessment of comparison  between “Cosmos” Itself and one single human being, regardless of how important that human may be in his or her own society. Yet, at the same time, I also realised that no matter how vast and superior “Cosmos” may be, it is still composed of its substructures which we call atoms, yet within which, we have recently proved, all the inherent “Power” resides. In relation to the “Cosmos,” or  “God” if you like (it’s all the same), WE  are such atoms. Be that as it may, it is said that “ hod   (humility) is an umbrella under which its opposite on the  sefirot   tree— netzach (endurance)—is protected from harshness.”366 In fact, it has been noted that “humility is the silent partner of endurance. Its strength is in its silence. Its splendor in its repose. Humility leads to yielding, which is an essential element of Humility—and the resulting yielding—should not be confused with weakness and lack  of self-esteem.”367 However, there is an important factor we need

 Magical Mediation / 113 to keep in mind, and that is, as one commentator noted, that “when  behaviors or actions are unworthy, hod   is not a ‘pushover’..... Rather, hod  responds appropriately so as not to be mistakenly seen as endorsing negative opinions or actions through silence or  inappropriate humbleness.”368 In the previous week the focus was specifically on Netzach (Endurance), which we understood can be used for good or ill. It is for this reason that Rabbi Simon Jacobson maintains that “ Netzach needs to be counterbalanced, and hod  is a state of being that precludes, by its very definition, extreme acts of netzach that display exaggerated ego and self-centredness. Unbridled endurance must be tempered with humility in order to be healthy. Without hod , self-interests and unfettered desires can employ netzach to control every outcome and persist in pursuing distorted, selfish, unhealthy aims that adversely affect relationships and life in general.”369 Day 29— Chesed  in Hod 

 Mwy Myr#(w h(#t Mwyh rmw(l dx)y Mwyw tw(wb# h(br) Mh# dwhb# dsx

y

iysc =hnx Transliteration:  Ha-yom tish’ah v’esrim yom  sheheim arba’ah shavu’ot v’yom echad la’omer  Chesed sheb’Hod  Yod  Tav-Nun-Heh-Mem Chet-Samech-Yod-Nun Translation: Today is the twenty-ninth day which is four weeks and one day of Omer . Loving-kindness (Mercy) in Splendour (Glory) Yod  Tav-Nun-Heh-Mem Chet-Samech-Yod-Nun

114 / The Book of Immediate Magic — Part 2 Comment:

Tbe sefirotic qualities pertaining to this day are Chesed  (Lovingkindness) in  Hod   (Humility). In this regard, we are told that “healthy humily is not demoralizing,” and that rather than fear, “it  brings love and joy.”370 In the words of Rabbi Simon Jacobson, “humility that lacks love has to be reexamined for its authenticity.”371  He equally informs us that “humility can be confused with low self-esteem, which would cause it to be unloving.”372 It is said that Hod , “in its pure form, is free of any element of anger or arrogance, and that it “reflects and outward versus an inward, self-centered focus.” 373 In terms of the special qualities applying to the twentyninth day of “Counting the Omer ,” it has been correctly said that “when chesed  combines with hod , humility is further accentuated with love and an even greater sensitivity and caring towards others.”374  It is further maintained that “humility brings love  because it gives you the ability to rise above yourself and love another,”375 and yet, we are equally reminded that Hod  (humility) “does not manifest itself in weakness, but rather emanates from serene strength that seeks truth and understanding, and fosters harmony and peace.”376 Keeping these details in mind, you might ask yourself:377 If you are “humble and happy or humble and miserable”? If your humility is resulting in you being “more loving and giving,” or if it inhibits and constrains you? You could further ask yourself: 378 Whether in you are offended “when people disagree with you,” and end up in arguments rather than displaying humility? Whether, in dealing with others, you are able to “display  patience, never becoming critical or judgmental,” and how you might improve yourself to develop greater patience?

 Magical Mediation / 115 Having considered these questions, you are encouraged to work the following exercise: “Before praying with humility and acknowledgment of God, give some charity. It will enhance your   prayers.”379 Day 30— Gevurah in Hod 

 Mwy My#l# Mwyh rmw(l Mymy yn#w tw(wb# h(br) Mh# dwhb# hrwbg

w

wvdq hls Transliteration:  Ha-yom sh’loshim yom  sheheim arba’ah shavu’ot u’sh’nei yamim la’omer  Gevurah sheb’Hod  Shin Samech-Lamed-Heh Kof-Dalet-Vav-Shin Translation: Today is the thirtieth day which is four weeks and two days of Omer . Might (Severity) in Splendour (Glory) Shin Samech-Lamed-Heh Kof-Dalet-Vav-Shin Comment:

The thirtieth day of the “Counting of the Omer ” incorporates the qualities of Gevurah  (Discipline/Strength) in  Hod   (Humility/ Splendour). In this regard, we are informed that “humility must be disciplined and focused.”380  Furthermore, since the qualities of  respect and awe equally pertains to Gevurah  (Strength), it is further maintained that “humility must include respect and awe for  the person or experience you stand humble for.”381 Whilst it is maintained that, from the perspective of the “Counting of the Omer ,  Hod   (Humility) pertains to “looking

116 / The Book of Immediate Magic — Part 2 outside of one’s self and one’s ego to understand another’s  perspective or position without becoming embroiled in unsettling conflict,”382 it is also understood that there is a negative side to Hod, pertaining to the fact “that the people with whom we are interacting can interpret our silence or restraint as acceptance or  recognition of their positions, opinions, or actions, even if these are immoral or unethical or even evil.” 383 We are also informed that Gevurah (Discipline/ Might) in  Hod   (Humility/Mindfulness) references “inner silence and the ability to intuit other people’s viewpoints,” 384 in order to respond “in a disciplined, humble manner that makes a space for their  convictions.”385 However, it is clearly understood that humility is not apathy, and that it “is devoid of jealousy, enmity, hatred, anger, arrogance, and other negative emotions,”386  we are told that Gevurah  (Discipline/Strength) in  Hod   (Humility) introduces “a  balanced amount of discipline of strength, or restraint in hod  when needed.”387 It “recognizes where we must assert ourselves in an appropriate, delicate manner, in order to clarify a position that could otherwise be taken as approval of an improper behavior.”388 Keeping the ideas shared firmly in mind, you are encouraged to ask yourself:389 When your humility is causing you to compromise, and when not, and equally when or when not your humility should cause you to compromise? Whether in the name of humility, you remain silent and fail to respond in the face of injustice and wickedness? Whether your humility is wanting, because you do not respect others? And equally, whether you are employing humility to manipulate, control, and even insult others? In terms of the spirit of this day, you are exhorted to perform the following exercise: “Focus in on your reluctance in any give area to see if it originates from a healthy, humble place.”390

 Magical Mediation / 117 Day 31— Tiferet  in Hod 

 Mwy My#l#w dx) Mwyh rmw(l Mymy h#l#w tw(wb# h(br) Mh# dwhb# tr)pt

v bvrb uvdvy Transliteration:  Ha-yom echad v’sh’loshim yom  sheheim arba’ah shavu’ot u’sh’loshah yamim la’omer  Tiferet sheb’Hod  Vav Yod-Vav-Dalet-Vav-Chaf Bet-Resh-Vav-Bet  Translation: Today is the thirty-first day which is four weeks and three days of Omer . Harmony (Beauty) in Splendour (Glory) Vav Yod-Vav-Dalet-Vav-Chaf Bet-Resh-Vav-Bet  Comment:

The thirty-third day of “Counting the Omer ” incorporates the sefirotic qualities of Tiferet   (Harmony/Compassion) in  Hod  (Splendour/ Humility). These principles are said to indicate that “just as humility brings compassion, compassion can lead one to humility,”391  and that “if you lack humility, try acting compassionately, which can help bring you humility.”392 However, it is stated that “Tiferet   within hod   puts us on a path of aligning with the greater truth of our existence,” which we are told pertains to “an ‘inner essential I’,” 393 which you share with every person in existence. We are reminded that “that ‘I’ is God,” and that “by ourselves we are nothing, but in and of God, we are a part of the

118 / The Book of Immediate Magic — Part 2 Essential Self.”394 Hence, in my estimation, it is all a question of  “separateness” and “oneness.” In this regard, we are informed that your own “‘inner essential I’.....only has relevance as part of the ‘Great Essential I,’ the One God.” 395  Thus,  Hod   pertaining to “humility,” and “mindfulness” for that matter, is said “to be a way to begin the way back by helping us re-aling our true self with the ‘Essential Self’.”396 However, it has been said that “hod  can be motivated by either an appropirate level or an overabundance of chesed  or   gevurah. But when hod  is influenced by tiferet , hod  achieves the  proper delicate balance necessary.”397  In this regard, it is maintained that  Hod   (Humility) “does not provide undeserved approval, nor is it overly critical or silent, and that “when influenced by tiferet, emphasizes truth and balance and is not misguided, weak, or inappropriate, but rather a beautiful and  balanced reaction to every relationship or situation.”398 Once again, keeping this vital teaching in mind, you are encouraged to “examine if your humility is compassionate,”399 and to ask yourself:400 If your humility is causing you “to be self-contained an anti-social, or does it express itself in empathy for others”? If your humility is “balanced and beautiful,” or if it is awkward? On the other hand you might ask yourself:401 Whether you “socialize in a balanced way,” and, if not, what you might do about it? Whether you are fully aware when to yield and be flexible, and when to set limits in your interaction with others? Whether you “display balanced empathy for others and an interest in their thoughts, words, and actions”? In conclusion, you are encouraged to work the following exercise: “Express a humble feeling in an act of compassion.”402

 Magical Mediation / 119 Day 32—   Netzach in Hod 

 Mwy My#l#w Myn# Mwyh rmw(l Mymy h(br)w tw(wb# h(br) Mh# dwhb# xcn

r

ubvt =yme Transliteration:  Ha-yom sh’nayim v’sh’loshim yom  sheheim arba’ah shavu’ot v’arba’ah yamim la’omer   Netzach sheb’Hod   Resh  Ayin-Mem-Yod-Mem Tet-Vav-Bet-Chaf  Translation: Today is the thirty-second day which is four weeks and four days of Omer . Endurance (Victory) in Splendour (Glory)  Resh  Ayin-Mem-Yod-Mem Tet-Vav-Bet-Chaf  Comment:

The sefirotic qualities pertaining to the thirty-second day of the “Counting of the Omer ” are  Netzach  (Endurance) in  Hod  (Humility). In this regard, we are told that “humility should not cause one to feel weak and insecure,” and furthermore that “netzach of hod underscores the fact that true humility does not make you into ‘doormat’ for others to step on; on the contrary, humility gives you enduring strength.” 403  This is further  emphasized in the observation that those who master the sefirotic qualities pertaining to this day, “are able to remain positively humble and modestly appropriate when asserting our position in a clear, grounded manner, even in the face of arrogant behavior. In such a case, netzach imbues hod with endurance so that it is able to stand its ground in a respectful manner.”404 We are therefore told that “when we steadfastly choose to think, speak, and act with humility in all situations, we have achieved netzach within hod.

120 / The Book of Immediate Magic — Part 2 We accustom ourselves to listen carefully to all, thinking quietly about the person and the topic, and determining if and how we should react.”405 Keeping once again these thoughts firmly in mind, you are urged to “examine the strength and endurance of your humility,” and ask yourself:406 If your humility can withstand challenges? If you are holding firm positions, or “waffle in the name of  humility”? If your humility is perceived as weakness, as a result of  which others are able to take advantage of you? Additionally you might ask yourself:407 Whether you have “established enduring, reasonable  personal boundaries for the sake of my physical, emotional, and spiritual well-being,” which no-one, yourself included, can violate? Whether in your relationships, you have remained silent in instances of improper behaviour, and what precluded you from speaking out? Whether you are able to encourage those “who may lack  the confidence or ability to express” themselves, to bring out their “inner voice”? You are encouraged to work the following exercise applicable to this day: “Demonstrate the strength of your humility by initiating or actively participating in a good cause.” 408 Day 33—   Hod  in Hod 

 Mwy My#l#w h#l# Mwyh rmw(l Mymy h#mxw tw(wb# h(br) Mh# dwhb# dwh

v

 lhn =yhla

 Magical Mediation / 121 Transliteration:  Ha-yom sh’loshah u’sh’loshim yom  sheheim arba’ah shavu’ot v’chamisha yamim la’omer   Hod sheb’Hod  Vav  Alef-Lamed-Heh-Yod-Mem Nun-Heh-Lamed  Translation: Today is the thirty-third day which is four weeks and five days of Omer . Splendour (Glory) in Splendour (Glory) Vav  Alef-Lamed-Heh-Yod-Mem Nun-Heh-Lamed  Comment:

The thirty-third day of “Counting the Omer ” incorporates the qualities of Hod  (Humility/Mindfulness) in Hod  (Humility), which we are reminded pertains to “humility in its purest form.”409 In this regard, we are informed that “when we demonstrate complete respect for ourselves, others, and God in our thought, speech, and action, and in all situations, no matter how stressful, we have mastered hod  within hod .”410 However, we are advised that “humility must also be examined for its genuineness.”411 In this regard, I am reminded of  feigned humility which is a mask for arrogance and aggression, i.e. humility being employed as a tool towards selfish, or even selfaggrandising, ends. In this regard, I am reminded of the story of a highly esteemed Rabbi resting on a bench, and being overseen by two disciples who rapturously pondered the greatness of their  astute leader. Looking at the peaceful countenance of resting figure, the one disciple exclaimed “What a Tzadik!  He is the kindest, most thoughtful person in the whole world!” “And so selfless,” interjected the second, “he sacrifices himself every minute of every day for our well-being!” This went on for a while, until they eventually fell silent, having reached the stage where they could not find anything more to say. It is then that the Rabbi opened an eye to behold them, and retorted “And about my humility you say nothing!”

122 / The Book of Immediate Magic — Part 2 I believe it is for this reason that it is maintained that you “learn to cultivate your humility by interacting with people who are more refined than yourself, evoking in you modesty and humility that motivates you to grow.” 412  In this regard, the  principles of Hod  (humility) in Hod  (humility) is said to mean “that we not only refrain from judging or criticizing others, but we also do not view ourselves as superior to them, no matter how unlearned or how crude they appear to be.” 413 This is beautifully summarised in the statement that “when we have mastered hod  within hod , we are always empathetic and interested in the thoughts, well-being, and condition of others, seeking out ways to help, without ever seeking honor or public credit for acts of giving. We share our thoughts or make gentle suggestions without ever  lording over any other human being.” 414 Keeping again the wonderful concepts shared in mind, you are urged to ask yourself:415 Whether you are afraid to be too humble, and hence mask  it with a aggressive behavior? Whether your humility is really humble, or just an expression of arrogance? Whether you are taking pride in your humility, flaunt it, and making it self-serving? Whether your humility is genuine or “part of a crusade,” i.e. do you have expectations for being humble? You should further ask yourself:416 Whether you expect recognition and honour when you do something special? Whether you have enough inherent faith to make it through the challenges you have to face? In what manner you demonstrate an interest in the lives of  others around you? In conclusion you are exhorted to work the following exercise applicable to this day: “Be humble just for its own sake.” 417

 Magical Mediation / 123 Day 34— Yesod  in Hod 

 Mwy My#l#w h(br) Mwyh rmw(l Mymy h##w tw(wb# h(br) Mh# dwhb# dwsy

 l

uxde uvdvy Transliteration:  Ha-yom arba’ah u’sh’loshim yom  sheheim arba’ah shavu’ot v’shishah yamim la’omer  Yesod sheb’Hod   Lamed  Yod-Vav-Dalet-Vav-Chaf Ayin-Dalet-Tav-Chaf  Translation: Today is the thirty-fourth day which is four weeks and six days of Omer . Foundation (Bonding) in Splendour (Glory)  Lamed  Yod-Vav-Dalet-Vav-Chaf Ayin-Dalet-Tav-Chaf  Comment:

The thirty-fourth day of the “Counting of the Omer ” pertains to Yesod   (Bonding) in  Hod   (Humility). It is said “unity” is “the essence of Yesod  within Hod ,” and that “ yesod  within hod  is the ability to perceive the essence of another person or situation.” 418 In this regard, we are told that “humility should not be a lonely experience. It ought to result in deep bonding and commitment. There is no stronger bond than one that comes out of humility.”419 We are further informed that, whilst “hod  in its purest form is the polar opposite of jealousy, enmity, anger, hatred, resentment, and arrogance, all of which are rooted in self-centeredness,” it is understood that “when  yesod   within hod   is added to the mix, relationships are balanced by a give-and-take dynamic which, in turn, leads to harmonious acceptance.”420  Therefore, it is emphasized that “when we have truly established a connection

124 / The Book of Immediate Magic — Part 2 with something outside of ourselves, and when we display genuine humility, we are fully aware of our core that we could never abuse or otherwise harm another person, animal, or object. Humility includes bonding and having respect for other living creatures, as well as for the environment.”421 Having considered the thoughts shared on this day, and keeping these in mind, you are encouraged to ask yourself: If your humility is separating you from others, or bringing you closer?422 If your humility yields results, whether short term or long term?423 If your humility is establishing a firm, reliable foundation upon which you and others can build.424 Whether you have succeeded in bonding with humility to those who are dear to you? 425 It is recommended that you conclude by working the following exercise: “Use your humility to build something lasting.”426 Day 35—   Malchut  in Hod 

 Mwy My#l#w h#mx Mwyh rmw(l tw(wb# h#mx Mh# dwhb# twklm

a

=yme e#nt b#qc Transliteration:  Ha-yom chamisha u’sh’loshim yom  sheheim chamisha shavu’ot la’omer   Malchut sheb’Hod   Alef   Ayin-Mem-Yod-Mem CheKeVa TiN’I 

 Magical Mediation / 125 Translation: Today is the thirty-fifth day which is five weeks of Omer . Kingdom (Rulership) in Splendour (Glory)  Alef   Ayin-Mem-Yod-Mem CheKeVa TiN’I 

Comment:

The concluding day of the seven comprising the fifth week of the “Counting of the Omer ” pertains to  Malchut   (Leadership/ Rulership) in  Hod   (Humility). We are told “walking humbly is walking tall. Dignity is the essence of humility and modesty.”427 It is further stated “humility that suppresses the human spirit and

126 / The Book of Immediate Magic — Part 2 denies individual sovereignty is not humility at all.” 428  In this regard, it has been said that Hod  “is a combination of patience and faith, which enables us to see the beauty and positive aspects of  every person and situation despite life’s interfering static.” 429 Furthermore, we are told that “whhen malchut  combines with hod , we are able to uplift relationships and situations to a higher level  because malchut adds a noble presence - not through a display of  ego, arrogance, or superiority, but rather through the very absence of these self-absorbed traits. This sefirah combination teaches us how to become vessels to receive the goodness of others, thus revealing God’s majestic oneness in the world.” 430 Having reached to the conclusion of the fifth week of  “Counting the Omer ,” you are encouraged to ask yourself: Whether those around you consider you to be a humble  person?431 Whether your humility makes you feel dignified., and leaving you with a sense of being vibrant and alive? 432 Whether in you show appropriate decorum and respect to everyone you encounter in your daily life, and if not, what you might do to rectify this situation? 433 Having considered these questions, you are urged to work the following exercise: “Teach someone how humility and modesty enhance human dignity.”434

WEEK 6—CORRECTING THE SEFIRAH  OF YESOD The sefirah of Yesod  (Foundation) is associated with sexuality, i.e. “Bonding.” In this regard, Rabbi Simon Jacobson wrote that “Bonding is the ultimate emotional connection.” He pointed out that “while the first five qualities (love, discipline, compassion, endurance and humility) are interactive, they manifest duality: the lover and the beloved. The emphasis is on an individual’s feelings, not necessarily on mutuality. Bonding, on the other hand, is a complete fusion of the two.” 435 Of course, the “bonding” reference here is not to sexuality per se, but rather to union on all levels of 

 Magical Mediation / 127  being. However, whilst we are here considering the principle of  “bonding” from lofty perspectives, I believe it would be wrong to exclude the bonding of “sexuality.” I trust that is what is meant by the statement that “the foundation of Yesod   is different from an ordinary foundation. It does not just rest beneath the higher levels of the structure, but encompasses them all.” 436 Whilst some readers might suppose there is no spiritual element possible to sex, careful consideration will soon clarify that are quite a number of spiritual elements present. For example, if  the meaning of “God is Love [ hbh) —   Ahavah]”) be taken literally, then thoughts connected with sexual stimulation should logically be classified with “God interests” also. Aroused sexfeelings should be synonymous with attraction to Divinity. In other  words, sex and God should be simultaneous, and in one the other  ought to be manifest. Only when we “want God” as passionately and urgently as we need sexual expression, will that manifestation of Infinity contact us. The primary factor behind the principle of “bonding,” the very foundation (Yesod ) of existence on all levels, is the principle of “love.” In this regard, “God is Love” used to be a favourite text when so very few understood what is really meant, except perhaps instinctively. Literally it is quite true, though we use the word so casually it has lost value. How shall we revalue it again? Strange,  by rearrangement of it one gets EVOL(ve) out of it, and I firmly  believe that our evolution godwards comes from our ability to really  LOVE!  The ever popular Kahlil Gibran noted that “The Power to love is God’s greatest gift to man, for it never will be taken from the blessed who loves.” 437 Love is such a VITAL thing—yet it can be deadly, in the sense of losing oneself utterly into it. Indeed there is also the pain of love on all planes of existence, and most people know that “love hurts.” That is why the ancients showed the bow of Eros as being fitted with an unlikely bowstring of bees. Love sang a soothing song like the humming of bees, yet it could sting painfully afterwards. I think it is with this in mind that Gibran maintained that “Man cannot reap love until after sad and revealing separation, and bitter patience, and desperate hardship.” 438 However, I firmly  believe that only genuine Love can release locked-up love, this

128 / The Book of Immediate Magic — Part 2  being something beyond a matter of bodies and personalities. This is a unique “bonding” which is out of this world altogether, and absolutely separate from physical plane manifestations, a union so deep, true and absolute that it transcends incarnation and the events thereof altogether. In this regard, Rabbi Jacobson noted that “without bonding no feeling can be truly realized. Bonding means connecting; not only feeling for another, but being attached to him. Not just a token commitment, but total devotion. It creates a channel between giver  and receiver. Bonding is eternal. It develops an everlasting union that lives on forever through the perpetual fruit it bears. Bonding is the foundation of life. The emotional spine of the human psyche. Every person needs bonding to flourish and grow. The bonding  between mother and child; between husband and wife; between  brothers and sisters; between close friends. Bonding is affirmation; it gives one the sense of belonging; that ‘I matter,’ ‘I am significant and important.’ It establishes trust—trust in yourself  and trust in others. It instills confidence. Without bonding and nurturing we cannot realize and be ourselves.”439 We are told that whilst Yesod  (Foundation) “is the healthy facility to bond with others.....It is also peace and grounding.” 440 In this regard, it has been written that “bonding channels all five  previous qualities into a constructive bond, giving it the meaning ‘foundation’.”441 This is meaningfully highlighted in the statement that “the ‘foundation’ and grounding aspect of yesod occurs when one weaves all six of the sefirot ,” i.e. Chesed  (loving-kindness); Gevurah (Discipline); Tiferet   (Harmony); Netzach (Endurance);  Hod  (Humility); and Yesod  (Foundation), “into a six-ply chord that creates the potential for honest, mutual, mature, and grounded  bonding in all types of relationships.”442 In summary Rabbi Simon Jacobson wrote that “whereas all other human feelings are individual emotions, separate stories of  a building, each a necessary component of human experience,  bonding channels and integrates them all into one bond which creates a foundation upon which the structure of human emotions firmly stands. Bonding is giving all of yourself not just part; it is not one emotion but all of them.”443

 Magical Mediation / 129 Day 36— Chesed  in Yesod 

 Mwy My#l#w h## Mwyh rmw(l dx) Mwyw tw(wb# h#mx Mh# dwsyb# dsx

m dycy =lvk Transliteration:  Ha-yom shishah u’sh’loshim yom  sheheim chamishah shavu’ot v’yom echad la’omer  Chesed sheb’Yesod   Mem  Kaf-Vav-Lamed-Mem Yod-Chet-Yod-Dalet  Translation: Today is the thirty-six day which is five weeks and one day of Omer . Loving-kindness (Mercy) in Foundation (Bonding)  Mem  Kaf-Vav-Lamed-Mem Yod-Chet-Yod-Dalet  Comment:

The thirty-sixth day of the “Counting of the Omer ” pertains to Chesed (Mercy/Loving-kindness) in Yesod  (Foundation/Bonding). In terms of Yesod  being the sefirah referencing the “Foundation” of our existence, we are reminded that “love establishes a reliable  base which allows bonding to build,” that “love is the heart of   bonding,” that “you cannot bond without without love.”444 In this regard it has been noted that “Bonding without love lacks the emotional glue and security that the sefirah of chesed  brings to the  building of foundational relationships, whether between self and God, self and other, or self and self.” 445 Hence it is emphasized that the sefirotic principles applicable to this day pertain to Chesed   being “a living force that sustains, nourishes, and grows as it deepens the bonding within enduring relationships.” 446

130 / The Book of Immediate Magic — Part 2 That being said, the survival of any loving relationship is not based on what you get out of it, but rather on what you put into it. This is why it is so important that ha-Yetzer ha-Ra (“the evil inclination”), referencing the “desire to receive,” should be  balanced with “ha-Yetzer ha-Tov” (“the good inclination”), i.e. the “desire to give.” We are all familiar with what happens when two  people “fall in love.” There is an intense “desire to give” between the lovers, which is much stronger than the “desire to receive.” This is a wonderful condition to be in, and should be maintained throughout the duration of the relationship. In fact, the “desire to give” should be continuously cultivated much more than the “desire to receive,” if both parties desire their “bonding” to endure. Furthermore, at no stage in a relationship should there be a measuring of personal input, because the instant any party express the sentiment that the other could never compensate what he/she  brought to the relationship, the alliance is factually over. Since Yetzer ha-Tov (“desire to give”) equates with Chesed  (Loving-kindness) and Yetzer ha-ra (“desire to receive) aligns with Gevurah (Might), it is clear that cultivating the “good inclination” (Yetzer ha-Tov) in a relationship is equal to cultivating love. It is from this “giving” perspective that one can see the total sense of  Chesed   (Loving-kindness) being “a living force that sustains, nourishes, and grows as it deepens the bonding within enduring relationships.”447  Hence Rabbi Jacobson suggested that “if you have a problem bonding, examine how much you love the one (or  the object) you wish to bond with.”448 Having again considered the unique concepts applicable to this day, and keeping these in mind, you are encouraged to ask  yourself: Whether you trying to bond without first fostering a loving attitude?449 Whether your bonding is expressed in a loving manner?450 What actions you might take to restore a breach in a relationship?451 Whether you have ever extended yourself and given to another person whom you did not know, why you did it, and how it made you feel? 452

 Magical Mediation / 131 In conclusion, you are encouraged to work the following exercise applicable to this day: “Demonstrate the bond you have with your  child or friend through an act of love. 453 Day 37— Gevurah in Yesod 

 Mwy My#l#w h(b# Mwyh rmw(l Mymy yn#w tw(wb# h#mx Mh# dwsyb# hrwbg

y

hag ora Transliteration:  Ha-yom shiv’ah u’sh’loshim yom  sheheim chamishah shavu’ot u’sh’nei yamim la’omer  Gevurah sheb’Yesod  Yod   Alef-Resh-Tzadi Gimel-Alef-Heh Translation: Today is the thirty-seventh day which is five weeks and two days of Omer . Might (Severity) in Foundation (Bonding) Yod   Alef-Resh-Tzadi Gimel-Alef-Heh Comment:

The thirty-seventh day of the “Counting of the Omer ” pertains to Gevurah (Discipline/Strength) in Yesod  (Foundation/Bonding). On this day you are encouraged to “examine the discipline of your   bonding.”454 After all, it has been correctly stated that “bonding must be done with discretion and careful consideration with whom and with what you bond,” since “even the healthiest and closest  bonding needs ‘time out,’ a respect for each individual’s space.”455 However, we are also told that Gevurah in Yesod   “is displayed when strength, restraint, and/or discipline assist bonding in difficult times that can put stress upon relationships.” 456 In other 

132 / The Book of Immediate Magic — Part 2 words, relying on the discipline of inner strength (Gevurah), we can respond in a meaningful manner, “in order to facilitate the delicate balance required to preserve relationships.”457  In this regard, it is said that “how we sentively respond to another is  paramount in keeping relationships healthy and uplifted,”458 and that Gevurah  (Discipline/Strength) aids the maintenance of  relationships, i.e. Yesod  (Bonding/Foundation), “through restraint, thoughtfulness, wisdom, and understanding.”459 Keeping again these vital concepts in mind, you are urged to ask yourself:460 Whether you “overbond, i.e. whether you are too dependent on the one you bond with, or vice versa for that matter? Whether you have established a bond/relationship out of  desperation? Whether the bond/relationship you share with others is healthy, and incorporating wholesome people? Having responded to these questions in a manner most meaningful to yourself, you are encouraged to work the following exercise applicable to this day: “Review the discipline in your bonding experiences to see if it needs adjustment.”461 Day 38— Tiferet  in Yesod 

 Mwy My#l#w hnwm# Mwyh rmw(l Mymy h#l#w tw(wb# h#mx Mh# dwsyb# tr)pt

=

umel hnxn Transliteration:  Ha-yom sh’monah u’sh’loshim yom  sheheim chamishah shavu’ot u’sh’loshah yamim la’omer  Tiferet sheb’Yesod   Mem  Nun-Tav-Nun-Heh Lamed-Ayin-Mem-Chaf 

 Magical Mediation / 133 Translation: Today is the thirty-eighth day which is five weeks and three days of Omer . Harmony (Beauty) in Foundation (Bonding)  Mem  Nun-Tav-Nun-Heh Lamed-Ayin-Mem-Chaf  Comment:

The thirty-eighth day of “Counting the Omer ” pertains to the concept of Tiferet  (Harmony/Compassion) in Yesod  (Foundation/ Bonding). We are told that “Yesod   is the bedrock of all relationships,”462 and that when we achieve the mastery of Tiferet  (Empathy) in Yesod   (Bonding), we could ensure “that all our  relationships are built on a foundation of trust, loyalty, and truth.”463 However, it has also been truthfully said that “bonding needs to be not only loving but also compassionate, feeling your  friend’s pain and empathizing with him.”464 Hence we are informed that with the support of Tiferet  (Compassion) in Yesod  (Bonding), “a proportionately balanced and mature equilibrium of bonding  becomes harmonious and beautiful in its expression.”465 Keeping this information in mind, you might ask yourself: Whether your bonding or relationships are conditional, and whether you tend to withdraw in discomfort when faced with the difficulties of a friend, associate or companion.466 Whether you can identify any of your relationships which you are aware of being unbalanced, and what you might do to improve it?467 Whether you can identify a relationship in which you feel there is a good balance between giving and receiving? 468 What you consider to be a “dominant trait you have to  balance better so that your relationships can improve”?469 Having considered the principles and queries addressed on this day, you are advised to work the following relevant exercise: “Offer help and support in dealing with an ordeal of someone you have bonded with.”470

134 / The Book of Immediate Magic — Part 2 Day 39—   Netzach in Yesod 

 Mwy My#l#w h(#t Mwyh rmw(l Mymy h(br)w tw(wb# h#mx Mh# dwsyb# xcn

b

hnp hlvby Transliteration:  Ha-yom tish’ah u’sh’loshim yom  sheheim chamishah shavu’ot v’arba’ah yamim la’omer   Netzach sheb’Yesod   Bet  Yod-Bet-Vav-Lamed-Heh Peh-Nun-Heh Translation: Today is the thirty-ninth day which is five weeks and four days of Omer . Endurance (Victory) in Foundation (Bonding)  Bet  Yod-Bet-Vav-Lamed-Heh Peh-Nun-Heh Comment:

On this day we consider the qualities of  Netzach  (Victory/ Endurance) in Yesod  (Foundation/Bonding). In this regard, we are reminded that “an essential component of bonding is its endurance,” this being “its ability to withstand challenges and setbacks,” and that “without endurance there is no chance to develop true bonding.”471  Hence it is emphasized that “netzach within yesod  translates into consistent and enduring effort to both establish and maintain the foundation of relationships and keep them healthy and everlasting.” 472 That being said, we are warned that Netzach (Endurance) “is a driving quality that must always be applied carefully and in the right amounts to preserve bonding without smothering the independence of another,”473  and in summary we are told that “Healthy bonding, reinforced by netzach, is essential because, without it, relationships are shallow, lack  substance, permanence, and trust.”474

 Magical Mediation / 135 In terms of these vital concepts, you are exhorted to ask  yourself:475 Whether you are totally committed to those you bond with? How much you will endure and how ready you are to fight to maintain this bond? Whether the individual(s) you bond with is aware of your  devotion? Following these deliberations, you are advised to work the following exercise applicable to this day: “Demonstrate the endurance level of your bonding by confronting a challenge that obstructs the bond.”476 Day 40—   Hod  in Yesod 

 Mwy My(br) Mwyh rmw(l Mymy h#mxw tw(wb# h#mx Mh# dwsyb# dwh

a yrkvz vnkrby Transliteration:  Ha-yom sh’nayim u’sh’loshim yom  sheheim chamishah shavu’ot v’chamishah yamim la’omer   Hod sheb’Yesod   Alef  Yod-Bet-Resh-Kaf-Nun-Vav Zayin-Vav-Kaf-Resh-Yod  Translation: Today is the fortieth day which is five weeks and five days of Omer . Splendour (Glory) in Foundation (Bonding)  Alef  Yod-Bet-Resh-Kaf-Nun-Vav Zayin-Vav-Kaf-Resh-Yod 

136 / The Book of Immediate Magic — Part 2 Comment:

On this day we focus on the qualities of  Hod   (Humility/ Thoughtfulness) in Yesod   (Bonding/Foundation). In this regard, Rabbi Simon Jacobson informs us that “humility is crucial in healthy bonding,” because “arrogance divides people. Preoccupation with your own desires and needs separates you from others.”477 He noted that humility brings a greater appreciation and  bonding with another individual, emphasizing that “bonding that is just an extension of your own needs is only bonding tighter with yourself,” and that “healthy bonding is the union of two distinct  people, with independent personalities, who join for a higher   purpose than satisfying their own needs.”478 In this regard, we are reminded that bonding (Yesod ) is enhanced by humility ( Hod ) “with sincere, appropriate and considerate expression of gratitude and appreciation of the give-and-take between self and God, self  and other, and self and self.”479 We are told that  Hod   (Humility/Mindfulness) in Yesod  (Bonding/Foundation) “helps us to always express our thoughts, speech, and actions in a manner that does not take another person for granted but rather demonstrates our desire to keep every relationship alive and thriving.”480 However, it has been said that true humility derives from the recognition and acknowledgement of the Divine One in your life. In this regard, we are queried appropriately whether we are “aware of the third partner—God—  in bonding?”481 As Rabbi Jacobson noted succinctly, the Divine Partner affords us “the capacity to unite with another, despite our  distinctions”?482 Keeping these concepts and life principles firmly in mind, you are encouraged to ask yourself:483 Whether your bonding/relationship with anyone is unbalanced on the levels of giving and receiving, and what you might do to establish balance? Whether there is adequate expression of gratitude and appreciation, either verbally or in writing, to those who are generous to you, and what you might do to improve this? Whether you offer any gratitude to the Eternal Living Spirit, the Divine One, for the wonderful gifts of friendship with which you have been blessed?

 Magical Mediation / 137 Having answered these queries in a manner meaningful unto yourself, you are advised to work the following exercise pertinent to this day: “When praying acknowledge God specifically for  helping you bond with others.” 484 Day 41— Yesod  in Yesod 

 Mwy My(br)w dx) Mwyh rmw(l Mymy h#l#w tw(wb# h#mx Mh# dwsyb# dwsy

r uxwvdq =yhla Transliteration:  Ha-yom echad v’arba’im yom  sheheim chamishah shavu’ot v’shishah yamim la’omer  Yesod sheb’Yesod   Resh  Alef-Lamed-Heh-Yod-Mem Kof-Dalet-Vav-Shin-Tav-Chaf  Translation: Today is the forty-first day which is five weeks and six days of Omer . Foundation (Bonding) in Foundation (Bonding)  Resh  Alef-Lamed-Heh-Yod-Mem Kof-Dalet-Vav-Shin-Tav-Chaf  Comment:

On this forty-first day of the “Counting of the Omer ” we focus on the principles Yesod  (Bonding) within Yesod  (Bonding). On this day, said Rabbi Jacobson, “examine the bonding aspect of   bonding. The forms it takes and its level of expression. Every  person needs and has the capacity to bond with other people, with significant undertakings and with meaningful experiences.”485 In fact, it is maintained that “bonding breeds bonding. When you

138 / The Book of Immediate Magic — Part 2  bond in one area of your life, it helps you bond in other areas.”486 In this regard, we are told that “ yesod  within yesod  can be between  brothers, siblings, husband and wife, parents and children, very close friends, and us and God.” 487 Yesod   within Yesod   references the total fullness of  “Bonding,” and thus this is “the apex of bonding and actualizing relationships and life experiences.”488  Thus it is said that this sefirotic combination is “absolutely essential to experience if we want to reach malchut .””489  It is said this sefirotic combination “helps us to exercise the utmost sensitivity, personal wisdom, and understanding in approaching matters or relationships. The goal is to always connect to the common ground that will both preserve and strengthen bonding, while addressing life’s demands and challenges to bring mutually beneficial, positive outcomes in all spheres.”490 We are instructed that “for bonding to be possible it must embody the other six aspects of bonding,” i.e. Chesed   (Lovingkindness/Mercy), Gevurah (Discipline/Might), Tiferet  (Empathy/ Harmony),  Netzach  (Endurance/Victory),  Hod   (Humility/ Mindfulness), and  Malchut   (Leadership/Kingship). Finally it is said that “succesful bonding must also include actualizing the bond in constructive deeds.”491 With all of this in mind, you are encouraged to ask yourself  the following questions:492 Whether you have difficulty bonding, and if this is in all areas or only in certain ones? Whether you bond easily with your job, yet have difficulty  bonding with people, or vice versa? Whether you have problems bonding with special events in your life? What the reason(s) is for not bonding, and whether it is due to you being too critical and finding fault in everything as an excuse for not bonding? Whether you are too locked in your own ways, and whether  not bonding is a result of discomfort with vulnerability? Whether you have been hurt in your past bonding

 Magical Mediation / 139 experiences, or your trust has been abused? Whether your fear of bonding is a result of deficient  bonding you may have experienced in childhood? If you have considered these questions in a manner meaningful to yourself, you are advised to work the following exercise for the day: “Begin bonding with a new person or experience you love by committing designated time each day or week to spend together  constructively.”493 Day 42—   Malchut  in Yesod 

 Mwy My(br)w Myn# Mwyh rmw(l tw(wb# h## Mh# dwsyb# twklm

o vnyhla q#zp l#gy Transliteration:  Ha-yom sh’nayim v’arba’im yom  sheheim shishah shavu’ot la’omer   Malchut sheb’Yesod  Tzadi  Alef-Lamed-Heh-Yod-Nun-Vav YaGaLi P’Z’Kei Translation: Today is the forty-second day which is six weeks of Omer . Kingdom (Rulership) in Foundation (Bonding) Tzadi  Alef-Lamed-Heh-Yod-Nun-Vav YaGaLi P’Z’Kei

140 / The Book of Immediate Magic — Part 2

Comment:

The concluding day of the sixth week of the “Counting of the Omer ”pertains to  Malchut   (Leadership/Kingship) in Yesod  (Bonding/Foundation). We are told “bonding must enhance a  person’s sovereignty,” and that “it should nurture and strengthen your own dignity and the dignity of the one you bond with.” 494 In this regard, it has been appropriately stated that this sefirotic combination “can be characterized as a trait that is steady, mature, serene, deliberative, loving, kind, considerate, and restrained, and that has enduring energy focused on achieving goals and maintaining bonds in a balanced, truthful, and responsible manner,” and that “relationships which are augmented by malchut  within yesod  don’t end when faced with obstacles, rather they grow stronger and closer.”495

 Magical Mediation / 141 It is for these reasons that the conjunction of  Malchut  (Leadership/Nobility) and Yesod  (Bonding) is understood to bring to bear “a breadth and depth of personal development, experience, and actualization in building and maintaining highly effective relationships and fulfilling life goals.” 496 It is thus understood that  Malchut in Yesod  “provides us with all the tools to organize, plan, execute, and accomplish challenging goals and missions, while helping us bond with people in all areas and walks of life.” 497 Keeping these ideas firmly in mind, you are exhorted to ask  yourself: Whether your bonding inhibit the expression of your   personality and qualities?498 Whether it is overwhelming the one you bond with?499 Whether you have cut yourself off from others who are different from you, using judgmental thoughts, speech, and actions?500 When was the last time you offered any form of assistance to a complete stranger, and what might be keeping you from doing so?501 Having answered these questions, you are requested to work the following exercise applicable to this day: “Emphasize and highlight the strengths of the one you bond with.” 502

WEEK 7—CORRECTING THE SEFIRAH  OF MALCHUT   Malchut   (Sovereignty), the last of the seven lower Sefirot , is recognised as very different from the preceding six, and has been delineated “a state of being rather than an activity.” 503  Notwithstanding the relevancy of this observation, my oft mentioned mentor William G. Gray noted that Malchut  (Kingdom), who liked to approach the sefirotic Tree from a “feeling appreciation” angle, “so that you will know something of how they feel to you from the inside,” and maintained that “there is only one Tree of Life, that which you grow for yourself ,”504 commenced the  journey up the sefirotic Tree by noting that Malchut is “your 

142 / The Book of Immediate Magic — Part 2 kingdom in this world.”505 In this regard he queried “What is it? Your home? Your job?” and responded “probably both and then some, but let us suppose it is your home. That is a kingdom of a very small kind even if it is a single room in somebody else’s house. Whether you own it or just pay the rent, you are its ‘king,’ insofar as you are responsible for the place. Maybe you would  prefer to call yourself ‘co-ruler’ if you share with a consort, but that still does not exempt you from liability. If you have the slightest say in making any rules for your home then as a ruler you have some rights in your ‘kingdom.’ A king is one who rules, governs, and if necessary, sacrifices himself on behalf of his  people. Take a look round your home. Surely you had to sacrifice  something   for the good of its people (who may be your family). Even if only money for the landlord or owners, your home must have cost you something. So far as this world is concerned you can think of your home as your tenth Sphere on your Tree, the Kingdom where you are a sort of ‘king’.”506  Naturally questers in the “domain of spirit” would note that there must be a higher side to Malchut (Kingdom) then the reference to the “kingdom” of physical existence, and William Gray equally acknowledged this, by noting that “you know you will have your home only for a limited period. Some day you will move on in this world or into another one.” 507 In this regard, he queried again appropriately “What happens to your kingdom then?” and noted that “you cannot take any of it with you, but you can have its equivalent inside you which goes wherever you do.” With this in mind he queried his readers “Are you a king in your  inner kingdom? Do you make rules that you keep yourself? Can you control and govern your own attributes, such as your temper, your impatience, your emotions and other impulses? How far do you ever sacrifice yourself for the good of anything or anyone connected with you? For instance, what would you sacrifice for the sake of your own health or happiness? Your family or those who love you? Your beliefs? Just how good, bad, or indifferent are you as a king in your tiny kingdom? Sit yourself down on your favorite throne and do a lot of thinking about this. How much are you kinglike in your life and living?” 508  In terms of viewing the sefirah of Malchut  (Sovereignty) from a practical, experiential perspective, William Gray noted that

 Magical Mediation / 143 “some kinds of behavior are called ‘regal’ because they are typical of what a real king ought to do, like being generous, forgiving, or  noble. Anybody can make a regal gesture, even a beggar. The Kingdom indicated on your Tree is not some faraway ‘Kingdom of  God’ in distant heavens, it is your kingdom right here in your own home and in yourself.”509 In this regard, he suggested that “you can do one kingly thing right now. Make a small rule of conduct for  yourself and determine to keep it. Don’t attempt anything big, or  anything you know is going to be difficult. Put a time limit on it for  safety. Say to yourself something like: "Because I believe in my own kingship, I am making it a rule for myself to do so and so for  the next week. Having heard, I will obey." Make it something very simple like saying a special prayer each day, but whatever it is do it. Real kings should abide by their own rulings. You may not think  you have done anything especially regal, but you will have done so if you fulfil your own ruling.” 510 Approaching the sphere of Malchut (Kingdom/Sovereignty) from the position of the “Counting of the Omer ,” Rabbi Simon Jacobson informs us that “leadership is a passive expression of  human dignity which has nothing of its own except that which it receives from the other six emotions.”511 However, I believe Rabbi Jacobson’s views harmonize well with those of my late Mentor, since he also noted that  Malchut   (Sovereignty) “manifests and actualizes the character and majesty of the human spirit,” since “it is the very fiber of what makes us human.” 512 He thus he stated that “when love, discipline, compassion, endurance and humility are  properly channelled into the psyche through bonding - the result is malchut. Bonding nurtures us and allows our sovereignty to surface and flourish.”513 In the final analysis, the great Rabbi tells us that “Malchut is a sense of belonging. Knowing that you matter and that you make a difference. That you have the ability to be a proficient leader in your own right. It gives you independence and confidence. A feeling of certainty and authority. When a mother  lovingly cradles her child in her hands and the child’s eyes meet the mother’s affectionate eyes, the child receives the message that I am wanted and needed in this world. I have a comfortable place where I will always be loved. I have nothing to fear. I feel like a king in my heart. This is malchut , kingship.”514 [my italics]

144 / The Book of Immediate Magic — Part 2 Day 43— Chesed  in Malchut 

 Mwy My(br)w h#l# Mwyh rmw(l dx) Mwyw tw(wb# h## Mh# twxlmb# dsx

x vnxevw vnkryby Transliteration:  Ha-yom sh’loshah v’arba’im yom  sheheim shishah shavu’ot v’yom echad la’omer  Chesed sheb’Malchut  Tav Yod-Bet-Resh-Kav-Nun-Vav Shin-Vav-Ayin-Tav-Nun-Vav Translation: Today is the forty-third day which is six weeks and one day of Omer . Loving-kindness (Mercy) in Kingdom (Rulership) Tav Yod-Bet-Resh-Kav-Nun-Vav Shin-Vav-Ayin-Tav-Nun-Vav Comment: On this forty-third day of “Counting the Omer ” we deal with Chesed (Loving-kindness) in Malchut (Sovereignty/Rulership). In this regard, we are told that “healthy sovereignty is always kind and loving,”515 and that “an effective leader needs to be warm and considerate.”516 As noted earlier, Malchut  (Kingdom) comprises all six preceding Sefirot , and thus a commentator said that this sphere on the sefirotic Tree “represents wholeness, completeness, sovereignty, leadership, kingship, dignity, and nobility.” Hence it is maintained that “the emphasis on chesed  within malchut  floods malchut   with beneficent kindness, goodness, and the nourishing light and love of God. Chesed   within malchut   influences and guides all relationships and interactions with acute sensitivity, care and love for ourselves, others, and God.” 517

 Magical Mediation / 145 Having considered the points raised most carefully, you are encouraged to ask yourself: Whether your rulership makes you more loving?518 Whether you exercise your “authority and leadership in a caring manner, or whether you are imposing your authority on others?519 Whether you are satisfied with the level of Chesed  (Loving-kindness) within Malchut  (Rulership) which you display in your life, or whether you “waver in this attribute” when the pressures of life throw you off-track?520 Whether you “display consideration and kindness to strangers?”521 Whether you remember to manifest Chesed (Lovingkindness) in Malchut (Rulership) to your loved ones, and, if not, what you might do to facilitate a change? 522 Having answered these questions in a manner meaningful to yourself, you are exhorted to work the following exercise applicable to this day: “Do something kind for your  subordinates.”523 Day 44— Gevurah in Malchut 

 Mwy My(br)w h(br) Mwyh rmw(l Mymy yn#w tw(wb# h## Mh# twxlmb# hrwbg

n  lbq =yhla Transliteration:  Ha-yom arba’ah v’arba’im yom  sheheim shishah shavu’ot u’sh’nei yamim la’omer  Gevurah sheb’Malchut   Nun  Alef-Lamed-Heh-Yod-Mem Kof-Bet-Lamed 

146 / The Book of Immediate Magic — Part 2 Translation: Today is the forty-fourth day which is six weeks and two days of Omer . Might (Severity) in Kingdom (Rulership)  Nun  Alef-Lamed-Heh-Yod-Mem Kof-Bet-Lamed  Comment:

The forty-fourth day of the “Counting of the Omer ,” pertains to Gevurah (Discipline/Strength) in Malchut  (Kingdom/Rulership), hence you are encouraged on this day to “examine the discipline of your sovereignty and leadership.”524  We are informed that “although sovereignty is loving, it needs to be balanced with discipline. Effective leadership is built on authority and discipline.”525  In this regard, it is said that the display of the sovereignty and dignity of  Malchut   “also projects an air of  credibility and competency, supplying a sense of security and fairness to life situations and challenges. When augmented by  gevurah, malchut   is enhanced with added determination, assurance, and the will to make and execute difficult decisions in order to accomplish worthy ends.”526 In terms of further factors in comprehending Gevurah (Discipline) in Malchut  (Sovereignty), i.e. “determining the area in which you have jurisdiction and authority,” 527 that “dignity also needs discipline,” and that “a dignified person needs to have a degree of reserve,” Rabbi Simon Jacobson advises you to ask  yourself:528 Whether you recognize when you are not an authority? Whether you “exercise authority in unwarranted situations?” Whether you are aware of your limitations as well as your  strengths? Whether you “respect the authority of others?” There are several further questions pertaining to Gevurah (Discipline/Might) whithin Malchut   (Kingdom/Nobility), which you equally should address on this day. Thus you are encouraged to ask yourself:529

 Magical Mediation / 147 Whether you have a predilection for speaking, or listening to lashon hara (evil tongue/gossip), and what you might do about that? How you demonstrate respect for higher authority, i.e. the  police, government, community leaders, etc.? Whether you recall situations, i.e. amongst family or  friends, where you “had the authority to act, but chose not to,” why you made that choice, and how it turned out? Whether you are inlinced to impose your will and authority on your loved ones, friends, associates, etc., how they reacted, and what better approach you might have taken? Having considered the listed deliberations applicable to this day, and having answered the relevant questions, you are urged to work  the following relevant exercise: “Before taking an authoritative  position on any given issue, pause and reflect if you have the right and the ability to exercise authority in this situation.” 530 Day 45— Tiferet  in Malchut 

 Mwy My(br)w h#mx Mwyh rmw(l Mymy h#l#w tw(wb# h## Mh# twxlmb# tr)pt

c

emwv varyyv Transliteration:  Ha-yom chamishah v’arba’im yom  sheheim shishah shavu’ot u’sh’loshah yamim la’omer  Tiferet sheb’Malchut  Chet  Vav-Yod-Yod-Resh-Alef-Vav Vav-Shin-Mem-Ayin Translation: Today is the forty-fifth day which is six weeks and three days of Omer . Harmony (Beauty) in Kingdom (Rulership) Chet  Vav-Yod-Yod-Resh-Alef-Vav Vav-Shin-Mem-Ayin

148 / 148 / The Book of Immediate Immediate Magic — Part 2 Comment:

This day pertains to the examination of Tiferet   (Compassion/ Harmony) in Malchut  in Malchut  (Rulership/Nobility).  (Rulership/Nobility). We are advised that “a good leader is a compassionate one,”531 and that Tiferet  (Harmony)  (Harmony) “is critical for successful leadership.” leadersh ip.”532 However, we are reminded that Tiferet  is   is also “Truth,” and that “when malchut  is   is enhanced with tiferet , it becomes all the more beautiful, truthful, balanced, and harmonious in its overall stature and effectiveness.” 533 This “state of being” is beautifully delineated in the statement that “wherever and whenever one is in a leadership role, whether at the head of a family, in a classroom, the workplace or the synagogue, or as the leader of a community, a government or a nation, tiferet  within malchut   facilitates calm, organized, clear, and open communications.”534 Such conditions of consciousness are said to aid “the achievement of common goals that all involved understand and accept, and where each is treated with dignity and respect.” 536 Having again considered the remarkable concepts applicable to this day, you are exhorted to ask yourself: 537 Whether your compassion is compromised because of your  authority? Whether you “realize that an integral part of dignity is compassion?” Whether in your life and activities you “manage a smoothrunning operation,” and whether you are organized? Whether you issue clear instructions to those who are subordinate to you? Wherther you have difficulty delegating power, and whether those sharing your organization, or your home, for  that matter, are working as a team? Whether you have frequent meetings with staff, family, associates, etc., in order to cordinate collective goals and efforts? Keeping the principles and questions applicable to this day firmly in mind, you are encouraged to work the following relevant exercise: “Review an area where you wield authority and see if you can polish it up and increase its effectiveness by curtailing excesses and consolidating forces.” 538

 Magical Mediation / Mediation / 149 Day 46—   Netzach in  Netzach in Malchut   Malchut 

 Mwy My(br)w h## Mwyh rmw(l Mymy h(br)w tw(wb# h## Mh# twxlmb# xcn

= vnxqej vxva Transliteration:  Ha-yom chamishah v’arba’im yom  sheheim shishah shavu’ot shavu’ot v’arba’ah yamim la’omer   Netzach sheb’Malchut  sheb’Malchut   Mem  Alef-Vav-Tav-Vav Tzadi-Ayin-Kof-Tav-Nun-Vav Tzadi-Ayin-Kof-Tav-Nun-Vav Translation: Today is the forty-sixth day which is six weeks and four days of Omer . Endurance (Victory) in Kingdom (Rulership)  Mem  Alef-Vav-Tav-Vav Tzadi-Ayin-Kof-Tav-Nun-Vav Tzadi-Ayin-Kof-Tav-Nun-Vav Comment:

The forty-sixth day of “Counting the Omer” pertains to  Netzach (Endurance/Victory) in Malchut  in  Malchut  (Sovereignty/Kingdom).  (Sovereignty/Kingdom). In this regard, we are told that “a person’s dignity and a leader’s success is tested by his endurance level. Will and determination reflect the  power and majesty of the human spirit,” and that this is “the strength of one’s sovereignty.” 539 It is said that “ Netzach is  Netzach is needed in combination with  Malchut   when worthy situations, relationships, or goals require extra resolve, drive, and tenacity. This endurance is needed if we are to pursue goals and solutions in the face of all odds—even when others may be against us, even when a situation seems hopeless.” 540  In this regard, you are encouraged to ask yourself:

150 / 150 / The Book of Immediate Immediate Magic — Part 2 Whether you are determined in reaching personal goals,541 and whether you can recall times in recent years in which you “showed determination and endurance to reach a worthy goal” you have set for yourself, and if not, what  prevented you from completing the task at hand?542 What is the longest amount of time you have devoted to a  project or goal?543 What current goal you have set for yourself, whether it be in your personal life or career, and what timetables and goals you have set towards their accomplishment.544 What worthy causes you have ever fought for, and how that made you feel?545 How strong your conviction is “to fight for a dignified cause?”546 How confident you are in yourself, and whether your lack  of endurance is a result of a low self-esteem? 547 Whether you mask insecurities by finding excuses for a low endurance level?548 Having contemplated the points addressed, and carefully considered the relevant questions, you are urged to work the following exercise applicable to this day: “Act on something that you believe in but have until now been tentative about. Take the leap and just do it!” 549 Day 47—   Hod  in Malchut   in Malchut 

 Mwy My(br)w h(b# Mwyh rmw(l Mymy h#mxw tw(wb# h## Mh# twxlmb# dwh

s

edvy lk Transliteration:  Ha-yom shiv’ah v’arba’im v’arba’im yom  sheheim shishah shavu’ot shavu’ot v’chamishah yamim la’omer   Hod sheb’Malchut  Samech  Kaf-Lamed Yod-Vav-Dalet-Ayin Yod-Vav-Dalet-Ayin

 Magical Mediation / 151 Translation: Today is the forty-seventh day which is six weeks and five days of Omer . Splendour (Glory) in Kingdom (Rulership) Samech  Kaf-Lamed Yod-Vav-Dalet-Ayin Comment:

This forty-seventh day of the “Counting of the Omer ” pertains to the sefirotic qualities of Hod  (Humility/Mindfulness) in Malchut  (Nobility/Rulership). In this regard, it is said that “sovereignty is God’s gift to each individual,” and that “ Hod of Malchut   is the humble appreciation of this exceptional gift.” 550  In fact,  Hod  (Humility) in Malchut  (Rulership) is an acknowledgement that all our achievements derive from the Divine One. In this regard, it is said that the current sefirotic combination is all about “knowing that everything that we accomplish or that happens to us in life comes from God.”551  This pertains to recognizing “that all the talents, blessings, and successes that rain down on us come from God and are not the sole result of our hard work and endeavors.”552 Thus we are informed that “armed with this sefirah combination, we approach all situations—and especially those where we are called upon to lead—with a humble self-awareness that helps us act with consideration of others.” 553 Having paid again close attention to the points raised, you are enjoined to ask yourself: Whether you appreciate the special qualities you were  blessed with?554 Whether your sovereignty and independence humble you, or are you an arrogant leader? 555 Whether, when playing a dominant role in a relationship, you believe that you are superior to those subordinate to yourself, and whether this attitude aids you in being more effective in your role? 556 Whether the family dynamic in your family allows all “to  play their role, be hear, participate, and feel that they are essential to the whole unit, and, if not, what you might do to improve this situation? 557

152 / The Book of Immediate Magic — Part 2 How you feel when meeting those less formally educated and in a lower social status to yourself? 558 Again keeping the principles and questions applicable to this day firmly in mind, you are advised to work the following relevant exercise: “Acknowledge God for creating you with personal dignity.”559 Day 48— Yesod  in Malchut 

 Mwy My(br)w hnwm# Mwyh rmw(l Mymy h##w tw(wb# h## Mh# twxlmb# dwsy

 l

xvmvlex yspa Transliteration:  Ha-yom sh’monah v’arba’im yom  sheheim shishah shavu’ot v’shishah yamim la’omer  Yesod sheb’Malchut   Lamed   Alef-Peh-Samech-Yod Tav-Ayin-Lamed-Vav-Mem-Vav-Tav Translation: Today is the forty-eighth day which is six weeks and six days of Omer . Foundation (Bonding) in Kingdom (Rulership)  Lamed   Alef-Peh-Samech-Yod Tav-Ayin-Lamed-Vav-Mem-Vav-Tav Comment:

On this penultimate day of “Counting the Omer ,” you are enjoined to address Yesod  in Malchut , i.e. to “examine the bonding aspect of your sovereignty.”560 It is said “the emphasis of yesod   within malchut  reinforces the ability of malchut  to reach out to others in order to optimize relationships and create consensus.”561 You are advised that “ yesod  within malchut  is a magnet that builds a solid,

 Magical Mediation / 153 healthy foundation between self and self, self and other, and self  and God.”562 In this regard, you are reminded that you “are not meant to be an island,” and that you “are expected to show respect for others and to bond with them while honoring their   boundaries.”563 Rabbi Simon Jacobson maintains “healthy independence should not prevent you from bonding with another person,”564 and that “self-confidence allows you to respect and trust another’s sovereignty and ultimately bond with him,” 565  or her for that matter. It is said this bond “will strengthen your own sovereignty, rather than sacrifice it.”566 Having carefully contemplated these ideas, you are directed to ask yourself:567 Whether your sovereignty prevents you from bonding, and whether this is due to inherent insecurities within yourself  of which you are oblivious? If you “recognize the fact that a fear of bonding reflects on lack of self-confidence” in your personal sovereignty? Whether you are willing to converse with the individual with whom you are bonding, addressing any fears you may have that bonding will compromise your boundaries? Having addressed these questions in a manner meaningful unto yourself, you are advised to work the following relevant exercise: “Actualize your sovereignty by intensifying your bond with a close one.”568 Day 49—   Malchut  in Malchut 

 Mwy My(br)w h(#t Mwyh rmw(l tw(wb# h(b# Mh# twxlmb# twklm

h

ora x#yj v#qw

154 / The Book of Immediate Magic — Part 2 Transliteration:  Ha-yom tish’ah v’arba’im yom  sheheim shiv’ah shavu’ot la’omer   Malchut sheb’Malchut   Heh  Alef-Resh-Tzadi ShuKoVa TzoYaT’  Translation: Today is the forty-ninth day which is seven weeks of Omer . Kingdom (Rulership) in Kingdom (Rulership)  Heh  Alef-Resh-Tzadi ShuKoVa TzoYaT’ 

 Magical Mediation / 155 Comment:

The forty-ninth and final day of the “Counting of the Omer ”  pertains to Malchut  (Nobility/Kingdom) in Malchut , hence we are advised on the forty-ninth day to “examine the sovereignty of your  sovereignty.”569 In this regard, it is said “ Malchut  within malchut  is the pinnacle toward which we have been striving. It is achieved when we genuinely respect others in all realms of life, whether   physical, emotional, or spiritual.”570 It is maintained that Malchut  (Sovereignty/Kingdom) in Malchut  “is the scope of the combined wisdom and understanding that we have achieved through the cultivation and integration of the sefirot of chesed , gevurah, tiferet , netzach, hod , and yesod .”571 We are advised that Malchut   within malchut   needs to be manifested in this world,” and for this to happen we first need “to  be aware of our own special individuality in order that we might understand and fulfill our own unique mission in this world. Second, we must demonstrate respect and regard for other people, each of whom has a unique mission too—and, just like us, the  potential for malchut .”572 Thus, we are told that “whether it be in a very limited or wider are of responsibility, whether it would involve ourselves or other individuals, and whether it would or  would not involve power, authority, and leadership, Malchut  is a state of mind and self-composure that allows us to act with nobility and dignity both individually and in concert with others, in order  to achieve outcomes that are worthy.” 573  This is beautifully summarised in the statement that Malchut in Malchut, Sovereignty in Sovereignty, the Kingdom in the Kingdom, “is an integrated  balance that acts with emunah (faith) to achieve unity, light, and holiness at all times.”574 Here then at the conclusion of this amazing sefirotic  journey of personal introspection, you are to consider the value of  your own “Kingdom,” i.e. the “Nobility” of your “Sovereignty,” and ask:575 Whether it comes from a profound inner confidence in yourself, or if it is merely a pretense to mask personal insecurities, and if this results in your sovereignty to be excessive? Whether you are aware of your uniqueness as a person, and of your personal contribution to the whole of existence?

156 / The Book of Immediate Magic — Part 2 Having for a last time considered the points raised and questions asked at the final stage of this journey, you are exhorted to conclude with the following exercise relevant to this day: “Take a moment and concentrate on yourself, on your true inner self, not on your performance and how you project to others; and be at peace with yourself knowing that God created a very special person which is you.”576

Whilst some readers may well query the necessity of announcing each day the exact numerical position of the week and day in terms of the “Counting of the Omer ,” we are reminded “that this practice of verbally counting days and weeks makes us aware both of where we have been and where we are going, thus evoking a sense of  movement from one state of being to another,”577 and that “even as we look toward the future, counting each day forces us to acknowledge and appreciate the significance of the moment.” 578 This, we are told, “evokes an essential lesson of S’firat HaOmer : that every moment of our lives is consequential, that every moment counts.”579 The seven weeks of Omer   culminate in the festival of  Shavuot   (“Festival of Weeks”) in which Jewish religionists celebrate the revelation at Mount Sinai on the 50th day. This event and its specifically religious connotations, may have no special appeal for those who are not particularly religious, as well as for  those whose religious sentiments lie elsewhere. However, Shavuot  is about unity, and this is significant for those who followed the special path of personal introspection, to achieve that unique spiritual, mental, and emotional unity which they hope to integrate in their lives, and which is celebrated on Shavuot , the fiftieth day of the “Counting of the Omer .” It is in recognition of this “unity” that Kabbalists introduced the practice of “Creating Perfection on the Night of Shavuot ” ( tw(wb# lyl Nwqt – Tikkun leil  Shavuot ),580 which involves the studying of portions respectively of the “written” and “oral” Torah. In this regard, we are told that “in mystical symbolism, the Written Torah is associated with Tiferet  and the Oral Torah is linked with Malkhut . The tikkun ritual is designed to hasten the divine marriage by joining Tiferet and  Malkhut .”581 As noted, I acknowledge that this specific celebration